{"id":10340,"date":"2010-02-01T15:07:13","date_gmt":"2010-02-01T13:07:13","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=10340"},"modified":"2017-05-25T15:28:59","modified_gmt":"2017-05-25T12:28:59","slug":"sozde-darwinin-tanrisi-adina-yaratilisciliga-karsi-cikip-evrimi-savunan-bir-katolik-biyologun-iman-ile-akli-baristirma-cabasinin-ve-genel-olarak-din-ile-bilimi-uzlastirma-gi","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2010\/02\/01\/sozde-darwinin-tanrisi-adina-yaratilisciliga-karsi-cikip-evrimi-savunan-bir-katolik-biyologun-iman-ile-akli-baristirma-cabasinin-ve-genel-olarak-din-ile-bilimi-uzlastirma-gi","title":{"rendered":"S\u00f6zde \u201cDarwin\u2019in Tanr\u0131s\u0131\u201d ad\u0131na yarat\u0131l\u0131\u015f\u00e7\u0131l\u0131\u011fa kar\u015f\u0131 \u00e7\u0131k\u0131p evrimi savunan bir Katolik biyolo\u011fun iman ile akl\u0131 bar\u0131\u015ft\u0131rma \u00e7abas\u0131n\u0131n ve genel olarak din ile bilimi uzla\u015ft\u0131rma giri\u015fimlerinin ele\u015ftirisi"},"content":{"rendered":"

Miller\u2019in as\u0131l tasas\u0131n\u0131n bilimin hakk\u0131n\u0131 vermekten \u00e7ok \u0130sa\u2019y\u0131 \u00e7arm\u0131htan kurtarmak oldu\u011fu s\u00f6ylenebilir. Amac\u0131n\u0131n Tanr\u0131 inanc\u0131n\u0131 ve din kurumunu savunmak (hi\u00e7 de\u011filse g\u00fc\u00e7 yitirmesini engellemek) oldu\u011fu sonucuna var\u0131labilir. \u00c7\u00f6z\u00fcm\u00fc, dinin, do\u011fa bilimleri alan\u0131ndan \u00e7ekilmesi, bilimin ilgi alan\u0131 i\u00e7inde bulunmayan \u201cvarl\u0131\u011fa anlam ve ama\u00e7 y\u00fcklenmesi\u201d ile (yani ahlakla ve felsefeyle) ilgilenmesi. Oysa din inanca bilim d\u00fc\u015f\u00fcnmeye dayan\u0131r. Ayr\u0131ca bir inan\u00e7 ve inan\u00e7lara dayand\u0131r\u0131lan ak\u0131l y\u00fcr\u00fctme dizgesi olan dinin, rasyonel d\u00fc\u015f\u00fcn\u00fc\u015f do\u011frultusunda bir spek\u00fclasyon etkinli\u011fi olu\u015fturan felsefe alan\u0131nda da fazla \u015fans\u0131n\u0131n bulunmad\u0131\u011f\u0131 s\u00f6ylenebilir. <\/em><\/p>\n

Al\u00e2eddin \u015eenel<\/strong><\/p>\n

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YARATILI\u015e\u00c7ILI\u011eA KAR\u015eI B\u0130R HIR\u0130ST\u0130YAN B\u0130L\u0130MC\u0130N\u0130N EVR\u0130MC\u0130L\u0130\u011e\u0130 SAVUNAN SAVLARI<\/strong><\/p>\n

Kenneth Miller, bir bilimci (biyolog) olmakla birlikte Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131na ve H\u0131ristiyanl\u0131\u011f\u0131n i\u015flevine inanc\u0131n\u0131 yitirmemi\u015f bir yazar. Ancak, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 inanc\u0131n\u0131n evrimin yads\u0131nmas\u0131n\u0131 gerektirece\u011fine inananlara (denebilir ki \u201cbir inanc\u0131 bir ba\u015fka inan\u00e7la kan\u0131tlama\u201d yoluna ba\u015fvuranlara) kat\u0131lm\u0131yor. \u201cYa evrim ya yarat\u0131l\u0131\u015f\u201d ikilemine d\u00fc\u015fm\u00fcyor. Dahas\u0131, Yarat\u0131l\u0131\u015f\u00e7\u0131lar\u0131n Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131, do\u011fan\u0131n, bilimin (daha) a\u00e7\u0131klayamad\u0131\u011f\u0131 karanl\u0131klar\u0131nda kan\u0131tlama giri\u015fimlerini yanl\u0131\u015f ve dine zararl\u0131 buluyor. Bu t\u00fcr kan\u0131tlar\u0131n fizik, jeoloji, biyoloji, biyokimya ve molek\u00fcler biyoloji bilimlerinde g\u00f6r\u00fclen g\u00f6r\u00fclebilecek geli\u015fmelerin getirebilece\u011fi bilimsel a\u00e7\u0131klamalar kar\u015f\u0131s\u0131nda y\u0131k\u0131labilece\u011finin bilincinde. Tanr\u0131\u2019y\u0131 bilimin (bug\u00fcn) a\u00e7\u0131klayamad\u0131\u011f\u0131 (yar\u0131n a\u00e7\u0131klayabilece\u011fi) \u201cbilinmezlerin karanl\u0131\u011f\u0131nda\u201d g\u00f6sterme stratejisinin din i\u00e7in yaratabilece\u011fi tehlikelere de\u011finiyor. Bilimcilerin gelecekte o alanlarda kazanabilecekleri ba\u015far\u0131lar\u0131n, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 inanc\u0131yla birlikte H\u0131ristiyan de\u011ferlere de zarar verebilece\u011fini g\u00f6r\u00fcyor.<\/p>\n

\"\"
Kenneth Miller<\/figcaption><\/figure>\n

Do\u011fa yasalar\u0131n\u0131n ge\u00e7erlili\u011fi<\/strong>: Ge\u00e7mi\u015fte bilimin do\u011fa yasalar\u0131yla a\u00e7\u0131klayamad\u0131\u011f\u0131 i\u00e7in Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131n ve yarat\u0131\u015f\u0131n\u0131n kan\u0131tlar\u0131n\u0131n arand\u0131\u011f\u0131 iki alandan s\u00f6z ediyor. Astronominin bug\u00fcn evrenin ba\u015flang\u0131c\u0131n\u0131 ve onu izleyen devinimlerini ve d\u00f6n\u00fc\u015f\u00fcmlerini a\u00e7\u0131klayabildi\u011fini belirtiyor. Bir bitkinin \u00e7i\u00e7ek a\u00e7\u0131p tohum sa\u00e7mas\u0131n\u0131n, Tanr\u0131\u2019n\u0131n ereksel bir yarat\u0131\u015f i\u015flemi olmay\u0131p, bug\u00fcn (botanik\u00e7i Meyerowitz\u2019in ara\u015ft\u0131rmalar\u0131n\u0131n g\u00f6sterdi\u011fi gibi) do\u011fa yasalar\u0131n\u0131n genlerle ve biyokimyasal tepkimelerle a\u00e7\u0131klanabilen bir sonucu oldu\u011funu yaz\u0131yor. Ayn\u0131 do\u011fa yasalar\u0131yla canl\u0131lar\u0131n bi\u00e7im de\u011fi\u015ftirip evrim ge\u00e7irdikleri g\u00f6r\u00fc\u015f\u00fcyle Yarat\u0131l\u0131\u015f\u00e7\u0131lar\u0131 ele\u015ftiriyor. Bu yolda yaz\u0131s\u0131nda ileri s\u00fcrd\u00fc\u011f\u00fc belli ba\u015fl\u0131 \u00fc\u00e7 sav\u0131 var:<\/p>\n

Tanr\u0131n\u0131n varl\u0131\u011f\u0131 bilimle kan\u0131tlanamaz<\/strong>: Bilimsel Yarat\u0131l\u0131\u015f\u00e7\u0131lar\u0131 hedef ald\u0131\u011f\u0131 anla\u015f\u0131lan bu sava g\u00f6re, ge\u00e7mi\u015fte Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 bilimle kan\u0131tlanamad\u0131\u011f\u0131 gibi gelecekte de kan\u0131tlanamayacakt\u0131r. Kan\u0131t ba\u015fka alanlarda aranmal\u0131.<\/p>\n

Din cans\u0131z do\u011fa ve canl\u0131 do\u011fa alanlar\u0131n\u0131 bilime b\u0131rakmal\u0131d\u0131r<\/strong>: Birincisiyle ba\u011flant\u0131l\u0131 ikinci sav\u0131, hem cans\u0131z do\u011fa hem de canl\u0131lar d\u00fcnyas\u0131 olaylar\u0131 do\u011fa yasalar\u0131yla a\u00e7\u0131klanabildi\u011fine g\u00f6re, s\u00fcrece kar\u0131\u015f\u0131p duran bir yaratma i\u015flemi, bir Tanr\u0131 istenci gereksinimi duyulmaks\u0131z\u0131n do\u011fa eksiksiz ve kendine yeterlidir. Dolay\u0131s\u0131yla din bu alanlardan \u00e7ekilmelidir.<\/p>\n

Din kendini \u201cvarl\u0131\u011fa anlam ve ama\u00e7 kazand\u0131rma\u201d ile s\u0131n\u0131rlamal\u0131d\u0131r: <\/strong>Bilim, cans\u0131z do\u011fay\u0131 ve canl\u0131 do\u011fay\u0131 anlay\u0131p a\u00e7\u0131klayabilir. Ama onlara anlam ve ama\u00e7 y\u00fckleme bilimin u\u011fra\u015f alan\u0131na girmez. \u0130\u015fte din bu alanda i\u015flev g\u00f6sterirse, din ile bilim birbirlerinin eksikliklerini tamamlayarak b\u00fct\u00fcnle\u015fmi\u015f olacakt\u0131r.\"\"<\/p>\n

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Yarat\u0131l\u0131\u015f\u00e7\u0131lar bilimin alan\u0131na girip evrimi yads\u0131makla yanl\u0131\u015f yapmaktad\u0131rlar<\/em><\/strong><\/p>\n

Miller\u2019in yukar\u0131daki savlar\u0131n\u0131 geli\u015ftirmesini tetikleyen olay, bir bilimsel sunu\u015f s\u0131ras\u0131nda duyduklar\u0131n\u0131n \u00e7ocuklu\u011funda mahalle papaz\u0131n\u0131n s\u00f6ylediklerini an\u0131msatmas\u0131d\u0131r. Papaz\u0131n, minberin mermerini Tanr\u0131\u2019n\u0131n yaratt\u0131\u011f\u0131n\u0131, saks\u0131daki \u00e7i\u00e7e\u011fin nas\u0131l a\u00e7t\u0131\u011f\u0131n\u0131 kimsenin a\u00e7\u0131klayamayaca\u011f\u0131n\u0131 s\u00f6yleyerek Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131n kesin kan\u0131tlar\u0131n\u0131 sundu\u011funu sanmas\u0131d\u0131r. Oysa bug\u00fcn, botanik\u00e7i bir bilgin olan Meyerowitz ara\u015ft\u0131rmalar\u0131n\u0131n ula\u015ft\u0131rd\u0131\u011f\u0131 sonu\u00e7lar\u0131 \u00f6zetlerken, inceledi\u011fi bitkinin d\u00f6rt geninin, yapra\u011fa da d\u00f6n\u00fc\u015febilecek bir filizi, baz\u0131 ko\u015fullarda, h\u00fccre i\u00e7indeki proteinlerle tepkimeye girerek, bitkiyi nas\u0131l \u00e7i\u00e7ek a\u00e7\u0131p tohum sa\u00e7maya y\u00f6nelttiklerini kan\u0131tlam\u0131\u015f bulunmaktad\u0131r. \u00d6yleyse papaz, Miller\u2019e g\u00f6re yan\u0131l\u0131yordu. Yaln\u0131z yan\u0131lmakla kalmay\u0131p Tanr\u0131\u2019y\u0131 g\u00fcn\u00fcn\u00fcn bilimince a\u00e7\u0131klanamam\u0131\u015f karanl\u0131klarda aramakla hata yap\u0131yordu. Bilimin ilerde o alanlar\u0131 a\u00e7\u0131klay\u0131p ayd\u0131nlatmas\u0131 sonucunda, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 inanc\u0131n\u0131n y\u0131k\u0131lmas\u0131 tehlikesini yaratacak, dine yarardan \u00e7ok zarar verebilecek bir yoldu bu. Bug\u00fcn Yarat\u0131l\u0131\u015f\u00e7\u0131lar da, yar\u0131n daha kesin kan\u0131tlar\u0131 bulunabilecek evrimi yads\u0131makla ve bilimin alan\u0131na girmekle ayn\u0131 yanl\u0131\u015f yolda bulunuyorlard\u0131 Miller\u2019e g\u00f6re.<\/p>\n

Ya evrimi kim yaratt\u0131?<\/strong>: Miller\u2019in tasalar\u0131 bir bak\u0131ma yersiz. Yar\u0131n evrimin daha kesin yasalar\u0131 bulunup sunuldu\u011funda, dincilerin d\u00fcn s\u00f6ylediklerini unutup, unutturup \u201cya evrimi kim yaratt\u0131?\u201d sorusuyla y\u0131k\u0131ld\u0131klar\u0131 yerden (s\u0131rt\u0131 her yere vurulu\u015fta anas\u0131 Yer\u2019den yeni bir g\u00fc\u00e7 alarak kalkan Yunan mitoloji kahraman\u0131 Alkyeneus gibi) dikilmeyeceklerini kim s\u00f6yleyebilir? Ger\u00e7ekten bu, dincilerin \u00e7ok iyi bilip kulland\u0131klar\u0131 bir polemiktir. \u00d6rne\u011fin \u201cbelgesel roman\u201d t\u00fcr\u00fcn\u00fcn kurucusu olan Amerikal\u0131 Edebiyat Profes\u00f6r\u00fc Oscar Lewis, San\u00e7ez\u2019in \u00c7ocuklar\u0131<\/em> kitab\u0131nda k\u00f6yden ailesiyle g\u00f6\u00e7\u00fcp geldi\u011fi metropolde kurdu\u011fu gecekondunun kutlama yeme\u011finde kar\u0131s\u0131n\u0131n \u201cbize bu evi veren Tanr\u0131\u2019ya \u015f\u00fck\u00fcrler olsun\u201d demesi \u00fczerine San\u00e7ez \u201cne Tanr\u0131s\u0131, kendi ellerimle yapt\u0131m\u201d diye \u00e7\u0131k\u0131\u015f\u0131r. Kar\u0131s\u0131n\u0131n verdi\u011fi yan\u0131t kimilerince kar\u015f\u0131 \u00e7\u0131k\u0131lamayacak (!) niteliktedir: \u201cYa ellerin, ellerini kim yaratt\u0131?\u201d<\/p>\n

Miller de sonradan hi\u00e7 kar\u0131\u015fmasa da evrim yasalar\u0131n\u0131 Tanr\u0131\u2019n\u0131n koydu\u011funa inan\u0131yor. Bu Tanr\u0131s\u0131n\u0131, hem evrime hem Tanr\u0131\u2019ya inand\u0131\u011f\u0131n\u0131 anlatmak i\u00e7in olsa gerek \u201cDarwin\u2019in Tanr\u0131s\u0131\u201d olarak niteliyor. Bu, parlak bir deyi\u015f gibi g\u00f6r\u00fcnmekle birlikte yan\u0131lt\u0131c\u0131. Darwin\u2019in o\u011flunun derledi\u011fi kitapta (Darwin\u2019in \u00d6zya\u015fam\u00f6yk\u00fcs\u00fc – Autobiography of Charles Darwin<\/em>, Daktylos Yay\u0131nevi, 2009. Bir b\u00f6l\u00fcm\u00fc Bilim ve Gelecek<\/em>, say\u0131 61\u2019de yay\u0131nlanm\u0131\u015ft\u0131), din ile bilimi uzla\u015ft\u0131rma gibi bir tasas\u0131 olmayan, Tanr\u0131 ve din \u00fczerinde sistematik durma f\u0131rsat\u0131 bulamad\u0131\u011f\u0131n\u0131, ateist olmad\u0131\u011f\u0131n\u0131, \u201cagnostik\u201d (bilinemezci) say\u0131labilece\u011fini s\u00f6yleyen, ama \u00a0Kutsal Kitap<\/em>\u2019taki (eski \u00e7evirideki ad\u0131yla Kitab\u0131 Mukaddes<\/em>\u2019teki) mucizeler ile do\u011fa yasalar\u0131n\u0131 ve adaletli bir Yaradan anlay\u0131\u015f\u0131 ile yery\u00fcz\u00fcndeki haks\u0131zl\u0131klar\u0131 ve ac\u0131lar\u0131 ba\u011fda\u015ft\u0131ramayan Darwin\u2019in g\u00f6r\u00fc\u015flerinin tam tersi bir izlenim yaratmakta.<\/p>\n

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HEM YARATICI HEM Y\u00d6NET\u0130C\u0130 OLAN \u201cTANRI\/ALLAH\u201d KAVRAMI<\/strong><\/p>\n

Dinsel d\u00fc\u015f\u00fcn\u00fc\u015fte, \u00f6zellikle (Musevilik, H\u0131ristiyanl\u0131k, \u0130slaml\u0131k evreleriyle) tektanr\u0131c\u0131 dinde evreni, canl\u0131lar\u0131 ve insanlar\u0131 Tanr\u0131\u2019n\u0131n yaratt\u0131\u011f\u0131na inan\u0131l\u0131r. Bununla izlenen ama\u00e7 (\u201cegemenlik Allah\u2019\u0131nd\u0131r\u201d deyi\u015finin de g\u00f6sterdi\u011fi gibi) evrenin, canl\u0131lar\u0131n ve toplumlar\u0131n tek bir tanr\u0131ca y\u00f6netildi\u011fine inand\u0131rmakt\u0131r. Tanr\u0131\u2019n\u0131n eli, a\u011fz\u0131 bulunmad\u0131\u011f\u0131na g\u00f6re bu y\u00f6netimi (\u201cAlemlerin Efendisi\u201d san\u0131n\u0131n ayn\u0131 zamanda Muhammed Peygamber i\u00e7in kullan\u0131lmas\u0131n\u0131n da g\u00f6sterdi\u011fi gibi) onun ad\u0131na birileri, yani kendilerinin onun vekilleri oldu\u011funu s\u00f6yleyen el\u00e7ileri, y\u00f6neticiler ve s\u00f6zc\u00fcleri olduklar\u0131n\u0131 ileri s\u00fcren dincileri (din adamlar\u0131) y\u00fcr\u00fctecektir.<\/p>\n

Her yerde bulunan, her \u015feyi g\u00f6ren, erki her \u015feyi yapmaya yeten b\u00f6yle bir y\u00f6netici a\u015fk\u0131n \u00f6znenin varl\u0131\u011f\u0131 inanc\u0131 bir \u201cdinsel ideoloji\u201d niteli\u011fi g\u00f6stermektedir. Bu ideolojinin, insanl\u0131\u011f\u0131n k\u00fclt\u00fcrel evriminde tar\u0131msal \u00fcretimin a\u011f\u0131r bast\u0131\u011f\u0131 s\u0131n\u0131fl\u0131 toplumlarda y\u00fczy\u0131llar boyunca insan d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc \u00fczerindeki boyunduru\u011funun a\u011f\u0131rl\u0131\u011f\u0131 \u00e7a\u011flar boyu s\u00fcrd\u00fcr\u00fclebilmi\u015ftir. Ya k\u00fclt\u00fcrel evrimin end\u00fcstrinin a\u011f\u0131r bast\u0131\u011f\u0131 evresinde, onun bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f \u00e7a\u011f\u0131nda da egemenli\u011fini s\u00fcrd\u00fcrebilecek midir?<\/p>\n

Miller, s\u00f6z konusu yaz\u0131s\u0131nda, evrenin ve canl\u0131lar\u0131n keyfi yarat\u0131c\u0131s\u0131 ve y\u00f6neticisi tanr\u0131 kavram\u0131ndan vazge\u00e7iyor. Bu alanlar\u0131, tanr\u0131n\u0131n yarat\u0131rken koyup bir daha kar\u0131\u015fmad\u0131\u011f\u0131na inand\u0131\u011f\u0131 do\u011fa yasalar\u0131na ve onlar\u0131 ortaya \u00e7\u0131karacak bilime b\u0131rak\u0131yor. Ama varl\u0131\u011fa \u201canlam ve ama\u00e7 y\u00fckleme\u201d i\u015fini dinde b\u0131rakarak dinsel ideolojinin insanlar\u0131 y\u00f6netme i\u015flevini kurtarmaya \u00e7al\u0131\u015f\u0131yor. Dinsel ideoloji alan\u0131nda bu noktaya nas\u0131l var\u0131ld\u0131?<\/p>\n

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D\u0130N-B\u0130L\u0130M S\u00dcRT\u00dc\u015eMES\u0130<\/strong><\/p>\n

End\u00fcstri devrimine ko\u015fut geli\u015fen bilim ve teknolojilerle birlikte cans\u0131z varl\u0131klar\u0131n yap\u0131lar\u0131n\u0131 ve devinimlerini a\u00e7\u0131klayan do\u011fa yasalar\u0131 bir bir ortaya \u00e7\u0131kar\u0131lmaya ba\u015fland\u0131. Onlarla ilgili nedenleri bilin\u00e7li kar\u0131\u015fmalarla etkileyip, istenmeyen sonu\u00e7lar\u0131n\u0131n \u00f6nlenmesi, istenen sonu\u00e7lar\u0131n sa\u011flanmas\u0131 olana\u011f\u0131 do\u011fdu. B\u00f6ylece, do\u011fa hakk\u0131nda prati\u011fin (end\u00fcstri \u00fcretiminin) s\u0131nav\u0131ndan ge\u00e7irilen bilgilere bilimsel kesinlik kazand\u0131r\u0131ld\u0131. Al\u0131nan sonu\u00e7lar, do\u011fan\u0131n \u201cnesnel\u201d yasalar\u0131n\u0131n bulunup, onu \u00f6znel bir yarat\u0131c\u0131n\u0131n y\u00f6netmedi\u011fini a\u00e7\u0131k\u00e7a g\u00f6steriyordu. Art\u0131k, ya\u011f\u0131\u015flar az olunca \u201cYaradan\u201da (bo\u015fu bo\u015funa) ya\u011fmur g\u00f6ndermesi i\u00e7in yakarmaya gerek ve gereksinim kalmam\u0131\u015ft\u0131. \u00c7\u00fcnk\u00fc bitkileri alttan, \u00fcstten, ya\u011fmur bombalar\u0131 ile havadan insan sulayabilecekti. Ayr\u0131ca, olumlu ya da olumsuz do\u011fa olaylar\u0131n\u0131n Tanr\u0131\u2019n\u0131n insanlar\u0131 \u00f6d\u00fcllendirmek veya cezaland\u0131rmak amac\u0131n\u0131n ara\u00e7lar\u0131 olmad\u0131klar\u0131 kan\u0131tlanm\u0131\u015f oluyordu. Bunlar, bilinen ama kimi kimselerce, bilin\u00e7li bilin\u00e7siz bilmezden gelinen ger\u00e7ekler.<\/p>\n

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Yarat\u0131c\u0131-Y\u00f6netici bir a\u015fk\u0131n \u00f6zne inanc\u0131n\u0131n a\u015f\u0131nmas\u0131<\/em><\/strong><\/p>\n

B\u00f6ylece geli\u015fen ve dinsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn yerini almas\u0131 beklenen bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f, alttan altta, do\u011fan\u0131n ve insanlar\u0131n Tanr\u0131 taraf\u0131ndan belli ereklerle (\u00f6rne\u011fin insanlar\u0131n \u201cTanr\u0131\u2019ya kulluk etmeleri\u201d i\u00e7in) yarat\u0131lm\u0131\u015f olduklar\u0131 inanc\u0131n\u0131n temellerini oymaktayd\u0131.<\/p>\n

T\u00fcm bunlara kar\u015f\u0131n, varl\u0131\u011f\u0131n gerek cans\u0131z gerek canl\u0131 d\u00fczeylerinde egemen tek bir yarat\u0131c\u0131n\u0131n ve \u201cger\u00e7ek y\u00f6neticinin\u201d varl\u0131\u011f\u0131 inanc\u0131, s\u0131n\u0131fsal, tutucu ideolojik ama\u00e7larla s\u00fcrd\u00fcr\u00fclmeye \u00e7al\u0131\u015f\u0131lmaktayd\u0131. Biyoloji bilimlerinin (\u00f6zellikle botani\u011fin, zoolojinin) ve sa\u011fl\u0131k teknolojilerinin) g\u00f6sterdi\u011fi g\u00f6z al\u0131c\u0131 geli\u015fmeler, cans\u0131z do\u011fada oldu\u011fu gibi canl\u0131lar\u0131n yap\u0131lar\u0131n\u0131n da do\u011fa yasalar\u0131 uyar\u0131nca olu\u015fup do\u011fa yasalar\u0131na g\u00f6re i\u015fleyip i\u015flev g\u00f6sterdi\u011fini ortaya koydu. Demek ki, ne do\u011fa, ne canl\u0131lar (bilinen ya da bilinmeyen) bir y\u00f6neticinin (nedense?) \u201ctek\u201d bir \u201cTanr\u0131\u2019n\u0131n kuklalar\u0131\u201d idi!<\/p>\n

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Dincilerin evrim kuram\u0131n\u0131 Yaradan\u2019a sald\u0131r\u0131 olarak alg\u0131lamas\u0131<\/em><\/strong><\/p>\n

Geride, yarat\u0131c\u0131, y\u00f6netici bir tanr\u0131 inanc\u0131n\u0131 savunanlar\u0131n at oynatabilecekleri tek bir alan (insan, toplum ve tarih) kalm\u0131\u015ft\u0131. Darwin\u2019in evrim kuram\u0131n\u0131 i\u015fledi\u011fi T\u00fcrlerin Evrimi<\/em> (1859) ve \u0130nsan\u0131n T\u00fcreyi\u015fi<\/em> (1871) yap\u0131tlar\u0131n\u0131n etkisiyle bilimin bu alana da el atmas\u0131 dinin bu bilgi alan\u0131n\u0131 da bo\u015faltmas\u0131 gere\u011fini getirdi. \u0130\u015fte bu bir \u201csald\u0131r\u0131\u201d olarak alg\u0131land\u0131. \u00c7\u00fcnk\u00fc dincili\u011fi meslek edinmi\u015f kimselerin ve dinsel ideolojiyi emek\u00e7ileri, y\u00f6netilen s\u0131n\u0131flar\u0131 denetlemede kullanan egemen s\u0131n\u0131flar\u0131n ve de onlar\u0131n besledi\u011fi ideologlar\u0131n\u0131n i\u00e7lerine sindiremeyecekleri bir durumdu.<\/p>\n

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GER\u00c7EKL\u0130KLE \u0130NAN\u00c7LAR \u00c7AKI\u015eINCA TAKINILMASI OLASI TUTUMLAR<\/strong><\/p>\n

Ger\u00e7eklikle inan\u00e7lar \u00e7at\u0131\u015f\u0131nca insanlar\u0131n tak\u0131nabilece\u011fi belli ba\u015fl\u0131 d\u00f6rt d\u00fc\u015f\u00fcnsel tutumdan s\u00f6z edilebilir: \u0130nan\u00e7lardan kopup ger\u00e7eklere y\u00f6nelme; inan\u00e7lara sar\u0131l\u0131p k\u00f6ktendincile\u015fme; inanma-d\u00fc\u015f\u00fcnme fark\u0131n\u0131 bilmezden gelip kafalar\u0131 kompart\u0131manla\u015ft\u0131rma; inan\u00e7lar\u0131 esnekle\u015ftirip ger\u00e7ekli\u011fi sindirmeye \u00e7al\u0131\u015fma.<\/p>\n

    \n
  1. a) \u0130nan\u00e7lardan kopup bilime y\u00f6nelme:<\/strong> End\u00fcstri devriminin ve burjuva toplumunun ba\u015flar\u0131ndan beri pek \u00e7ok ki\u015fi, eski (dinsel) inan\u00e7lar\u0131ndan kopma s\u00fcrecini ya\u015fam\u0131\u015ft\u0131r. Bu kimseler (daha \u00e7ok) ayd\u0131nlar, bilimi ve teknolojiyi i\u015f edinmi\u015f kesimler, emek\u00e7i s\u0131n\u0131flar\u0131n davas\u0131n\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcn\u00fc yapanlar aras\u0131ndan \u00e7\u0131km\u0131\u015ft\u0131r. Din e\u011fitimi al\u0131p do\u011fa bilimcili\u011fine ge\u00e7en Darwin bu tutumun en \u00e7arp\u0131c\u0131 \u00f6rneklerinden biridir.<\/li>\n
  2. b) \u0130nan\u00e7lara sar\u0131l\u0131p k\u00f6ktendincile\u015fme:<\/strong> \u0130nsanl\u0131\u011f\u0131n k\u00fclt\u00fcrel evriminin yeni bir evresine ge\u00e7ili\u015fi s\u00fcrecinde ya da insanlar\u0131n ya\u015fam\u0131nda buna benzer (g\u00f6\u00e7 gibi) de\u011fi\u015fiklikler s\u0131ras\u0131nda, kimilerinin tutumu, eski inan\u00e7lar\u0131na daha s\u0131k\u0131 sar\u0131larak tepki g\u00f6stermek olur. \u00d6yle ki bu yolda ger\u00e7ekli\u011fi ya da ger\u00e7ekli\u011fin yeni bilgisini yads\u0131ma noktas\u0131na dek varanlar g\u00f6r\u00fcl\u00fcr.<\/li>\n<\/ol>\n

    Bu tutumun tarihsel bir \u00f6rne\u011fi olarak (Bertrand Russell\u2019\u0131n Bat\u0131 Felsefesi Tarihi<\/em> yap\u0131t\u0131nda \u00e7\u00f6z\u00fcmledi\u011fi) Pythagoras\u00e7\u0131lar g\u00f6sterilebilir. Pythagoras \u00fclkesi Sisam kentinden (bug\u00fcnk\u00fc Samos Adas\u0131\u2019ndan) siyasal erkin aristokratlar\u0131n devrildi\u011fi bir demos devrimi ile halk\u0131n \u00f6nc\u00fcs\u00fc olup, tarihe \u201ctiran\u201d olarak ge\u00e7irilen Polykrates\u2019in tekeline girmesi \u00fczerine ayr\u0131l\u0131p, G\u00fcney \u0130talya\u2019daki Kroton kentine g\u00f6\u00e7m\u00fc\u015ft\u00fc. Burada, bir yandan matematik ve geometri ile u\u011fra\u015f\u0131rken bir yandan \u201cbilge se\u00e7kinler\u201d \u00e7evresi kurmu\u015ftu. Onlar\u0131n eylemleriyle kentin y\u00f6netimini ele ge\u00e7irerek bir \u201cbilgeler tiranl\u0131\u011f\u0131\u201d olu\u015fturmu\u015ftu.<\/p>\n

    Bu ko\u015fullarda geli\u015ftirdi\u011fi, \u201cPythagorasc\u0131 din felsefesi\u201d olarak nitelenen g\u00f6r\u00fc\u015flerinde, nesneler d\u00fcnyas\u0131n\u0131n (de\u011fi\u015ftikleri i\u00e7in) kesin ger\u00e7e\u011fi yans\u0131tmad\u0131\u011f\u0131 sonucuna varm\u0131\u015ft\u0131r. Ger\u00e7e\u011fi, u\u011fra\u015ft\u0131\u011f\u0131 de\u011fi\u015fmez say\u0131larda ve (\u00fcnl\u00fc Pythagoras Teoremi\u2019nde g\u00f6zlemleyip saptad\u0131\u011f\u0131) say\u0131lar aras\u0131ndaki de\u011fi\u015fmez ili\u015fkilerin yans\u0131d\u0131\u011f\u0131 bir ba\u015fka bilgi alan\u0131 olan geometrik \u015fekiller d\u00fcnyas\u0131nda aram\u0131\u015ft\u0131r. Ula\u015ft\u0131\u011f\u0131 sonu\u00e7lardan biri (Russell\u2019\u0131n yorumuna g\u00f6re) ruhun \u00f6lmezli\u011fi ve reenkarnasyonu, \u00f6tekisi, bir say\u0131s\u0131n\u0131n tanr\u0131y\u0131, kare \u015feklinin adaleti g\u00f6sterdi\u011fi olmu\u015ftur. \u201cOlsun ne \u00e7\u0131kar?; b\u00f6ylece felsefe tart\u0131\u015fmalar\u0131na yeni bir boyut kazand\u0131rm\u0131\u015ft\u0131r\u201d diyenler \u00e7\u0131kabilir. Ancak bunlar\u0131n yan\u0131 s\u0131ra do\u011fan sonu\u00e7lardan biri, say\u0131 mistisizmine ve ruhlar\u0131n hiyerar\u015fisine ili\u015fkin elit\u00e7i g\u00f6r\u00fc\u015flerini uygulamaya kalkt\u0131\u011f\u0131 y\u00f6netiminin (bir halk ayaklanmas\u0131yla devrilip bilgelerinin k\u0131l\u0131\u00e7tan ge\u00e7irilmelerine dek) y\u00f6netilenlere d\u00fcnyay\u0131 zindan etmesi olmu\u015ftur. Bir ba\u015fkas\u0131, Sokrates kanal\u0131yla idealist felsefenin kurucusu Platon\u2019u etkilemesi.<\/p>\n

      \n
    1. c) \u0130nanma-d\u00fc\u015f\u00fcnme fark\u0131n\u0131 bilmezden gelip kafalar\u0131 kompart\u0131manla\u015ft\u0131rma: <\/strong>\u00c7a\u011f\u0131m\u0131z\u0131n insanlar\u0131nda hatta toplumumuzun ayd\u0131nlar\u0131nda, bilimcilerinde yayg\u0131n olan bir d\u00fc\u015f\u00fcnsel tutumdur. Ekonomik toplumsal bunal\u0131mlar\u0131n \u015fiddetlenmesinden; siyasal, ideolojik sava\u015f\u0131m\u0131n yo\u011funla\u015fmas\u0131ndan; ideolojik hegemonya kurma ve s\u00fcrd\u00fcrme tasalar\u0131yla, ailede, mahallede al\u0131nan dinsel e\u011fitimin \u00f6zendirilip desteklenmesinden kaynaklan\u0131r. Bir yandan end\u00fcstri toplumunun gereksindirdi\u011fi bilimsel e\u011fitim kurumlar\u0131 s\u00fcrd\u00fcr\u00fcl\u00fcrken \u00f6te yandan i\u00e7ine dinsel e\u011fitim soku\u015fturularak yarat\u0131lan \u201cikili e\u011fitim d\u00fczene\u011fi\u201d yaratmadan da beslenmektedir. Bu tutumla dinsel d\u00fc\u015f\u00fcn\u00fc\u015f ile bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f aras\u0131ndaki (ileriki sayfalarda \u00fczerinde durulacak olan) yap\u0131sal farkl\u0131l\u0131klar\u0131n bilincine var\u0131lmaks\u0131z\u0131n, sanki beynin iki lobu aras\u0131na a\u015f\u0131lmaz duvarlar \u00e7ekilmektedir. B\u00f6ylece baz\u0131 konularda bilimsel baz\u0131 konularda dinsel d\u00fc\u015f\u00fcnce dizileri izlenip onlara uygun farkl\u0131 davran\u0131\u015flar g\u00f6sterilebilmektedir. Bunda ideolojik y\u00f6nlendirmelerin etkisi alt\u0131nda kalmak kadar, inan\u00e7lar\u0131n kendilerinden kolay kolay kopulamayan, ba\u011f\u0131ml\u0131l\u0131k benzeri d\u00fc\u015f\u00fcnsel ve duygusal al\u0131\u015fkanl\u0131klar yaratmas\u0131n\u0131n, ger\u00e7ek\u00e7i ve sa\u011flam olmasa da bir g\u00fcven duygusu vermesinin de pay\u0131 olsa gerek.<\/li>\n
    2. d) \u0130nan\u00e7lar\u0131 esnekle\u015ftirip ger\u00e7ekli\u011fi sindirmeye \u00e7al\u0131\u015fma:<\/strong> \u0130nan\u00e7lar\u0131n, inanma bi\u00e7imindeki d\u00fc\u015f\u00fcnsel tutumun bir sonucu olarak esneksiz, kat\u0131, de\u011fi\u015ftirilmesi kolay olmayan bir d\u00fc\u015f\u00fcnsel yap\u0131s\u0131 vard\u0131r. \u0130nananlar\u0131n neden yana, neye kar\u015f\u0131; kimden yana, kime kar\u015f\u0131 olduklar\u0131; neleri i\u00e7erip neleri d\u0131\u015flad\u0131klar\u0131 kesin \u00e7izgilerle belirlenmi\u015ftir. Buna kar\u015f\u0131n tarihte (\u00f6zellikle benimsenen inan\u00e7lar\u0131n ya da inananlar\u0131n varl\u0131k yokluk sorunuyla kar\u015f\u0131la\u015f\u0131ld\u0131\u011f\u0131nda) esnetilebildi\u011fi g\u00f6r\u00fcl\u00fcr. Buna benzer bir tutumun tarihteki \u00f6rne\u011fi ise Musevili\u011fin yeni bir yolu olarak geli\u015fen \u0130sac\u0131l\u0131\u011f\u0131n Roma kovu\u015fturmas\u0131na u\u011fray\u0131p yok olma tehlikesiyle kar\u015f\u0131la\u015f\u0131lmas\u0131 \u00fczerine, Pavlus\u2019un (MS 1. y\u00fczy\u0131l\u0131n sonlar\u0131nda) ona, s\u00fcnnet zorunlulu\u011funu, domuz eti yasa\u011f\u0131n\u0131 kald\u0131rma ve (\u0130sa\u2019n\u0131n iste\u011finin z\u0131dd\u0131na) ba\u015fka halklara a\u00e7ma yolunda esneklik kazand\u0131rmas\u0131d\u0131r.<\/li>\n<\/ol>\n

      Benzeri bir tutumla \u00e7a\u011f\u0131m\u0131zda din-bilim kap\u0131\u015fmas\u0131nda, yarat\u0131l\u0131\u015f-evrim tart\u0131\u015fmas\u0131nda da kar\u015f\u0131la\u015f\u0131lm\u0131\u015ft\u0131r. S\u00f6z konusu tart\u0131\u015fman\u0131n ak\u0131l-iman aras\u0131nda kopar\u0131lan kavgalarla dolu bir ge\u00e7mi\u015fi de vard\u0131r: H\u0131ristiyan inan\u00e7lar\u0131n\u0131 felsefe ile temellendirme giri\u015fiminde Augustinus (MS 5. y\u00fczy\u0131lda) inan\u00e7 yoluyla edinilmi\u015f bilgileri \u00f6ne al\u0131p, ak\u0131l yoluyla elde edilecek bilgileri inan\u00e7lar\u0131 destekleyecek d\u00fc\u015f\u00fcnsel \u201cara\u00e7lar\u201d olarak kullanman\u0131n yolunu a\u00e7m\u0131\u015ft\u0131. Thomas bu yolda (MS 13. y\u00fczy\u0131lda) H\u0131ristiyan inan\u00e7lar\u0131n\u0131n akla da uygun oldu\u011funu \u00f6ne s\u00fcrerek daha ileri gitti. G\u00f6r\u00fcn\u00fcrde inan\u00e7 ile akl\u0131n e\u015fde\u011ferli\u011fi izlenimi veren bu g\u00f6r\u00fc\u015f, H\u0131ristiyanl\u0131\u011f\u0131n kurtar\u0131lmas\u0131na yarayacakt\u0131. H\u0131ristiyanl\u0131\u011fa, akla ters d\u00fc\u015ft\u00fc\u011f\u00fc (edinilen yeni bilgilerle) g\u00f6sterilen inan\u00e7lar\u0131n akl\u0131n ula\u015fabilece\u011fi alandan al\u0131n\u0131p ula\u015famayaca\u011f\u0131 \u201ciman\u201d alan\u0131na aktar\u0131larak yeni bir soluk kazand\u0131racakt\u0131.<\/p>\n

      Benzeri bir d\u00fc\u015f\u00fcnsel strateji g\u00fcn\u00fcm\u00fczde, yarat\u0131l\u0131\u015f–<\/strong>evrim tart\u0131\u015fmas\u0131nda, evrim kuram\u0131na kar\u015f\u0131 \u00e7\u0131kmay\u0131 gerektiren \u201cyarat\u0131l\u0131\u015f\u00e7\u0131\u201d eski inan\u00e7lar\u0131n esnetilmesinde izlenmektedir. Savunucular\u0131 bug\u00fcn i\u00e7in fazla olmayan bu tutumun yanda\u015flar\u0131n\u0131n, evrim kuram\u0131n\u0131n genetik ve biyoteknoloji s\u0131navlar\u0131ndan ge\u00e7ip evrimin bir olgu, evrim kuram\u0131n\u0131n ger\u00e7ekli\u011fi yans\u0131tan bilimsel bir bilgi oldu\u011funun yads\u0131namaz noktaya ula\u015faca\u011f\u0131 yak\u0131n gelecekte artt\u0131\u011f\u0131 g\u00f6r\u00fclecektir. \u201c\u0130nan\u00e7lar\u0131n esnetilerek\u201d dinin bilimle \u00e7eli\u015fmedi\u011fi, uyu\u015ftu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fcn savunucular\u0131na \u00f6rnek olarak, biri biyoteknolojinin \u00e7\u0131k\u0131\u015f\u0131n\u0131n ilk on y\u0131llar\u0131nda yazan, \u00f6tekisi yaz\u0131s\u0131 bu yaz\u0131dan \u00f6nceki sayfalarda yay\u0131nlanm\u0131\u015f iki evrimci H\u0131ristiyan bilimci g\u00f6sterilebilir: Francoeur ve Miller<\/p>\n

      Katolik filozof bilimci Francoeur: Tanr\u0131 insana evrimle \u00f6teki canl\u0131lar\u0131 ve kendi biyolojisini yaratma g\u00f6revini vermi\u015ftir: <\/strong>Katolik dinbilginli\u011fi \u00fczerine (1953\u2019te) master, biyoloji alan\u0131nda (1961\u2019de) doktora yapm\u0131\u015f bir Katolik bilimci olan Robert T. Francoeur, embriyoloji, evrim, teoloji ve seksoloji konular\u0131nda \u00e7al\u0131\u015f\u0131p yap\u0131tlar yay\u0131nlam\u0131\u015ft\u0131r. Bir Katolik ve biyolog olarak evrime \u015fu yakla\u015f\u0131m\u0131 son derece \u00e7arp\u0131c\u0131d\u0131r:<\/p>\n

      \u201cHer zaman ve \u00e7o\u011fu kez y\u00fcrekten inanmaks\u0131z\u0131n, Tanr\u0131 taraf\u0131ndan Tanr\u0131\u2019n\u0131n suretinde yarat\u0131ld\u0131\u011f\u0131m\u0131z\u0131, Tanr\u0131 benzeri varl\u0131klar oldu\u011fumuzu s\u00f6yleyip durduk. Bu, mant\u0131ksal olarak, insan\u0131n, do\u011fas\u0131 gere\u011fi, Yaradan\u2019\u0131 gibi bir yarat\u0131c\u0131 oldu\u011fu anlam\u0131na gelir… Tanr\u0131\u2019n\u0131n yaln\u0131zca bir yard\u0131mc\u0131s\u0131, k\u00e2hyas\u0131 ya da emanet\u00e7isi de\u011filiz. Biz insanlar tanr\u0131sal buyru\u011fun bir gere\u011fi olarak birer yarat\u0131c\u0131y\u0131z. \u00d6yleyse bug\u00fcn ya da yak\u0131nda gelece\u011fin insan\u0131n\u0131 yaratabilece\u011fimizi \u00f6\u011frenince neden \u00fcrperiyoruz? Neden \u201cTanr\u0131 rol\u00fc oynama\u201d (\u0130ng. play God<\/em>) i\u015fine kalkt\u0131\u011f\u0131 i\u00e7in bir bilimci ya da doktor kar\u015f\u0131s\u0131nda deh\u015fete kap\u0131l\u0131p onu su\u00e7luyoruz? Bunun nedeni, Sami k\u00fclt\u00fcr\u00fcndeki [Kutsal Kitap<\/em> i\u00e7indeki] yarat\u0131\u015f\u0131n Tanr\u0131\u2019n\u0131n insanla i\u015fbirli\u011fi i\u00e7inde s\u00fcr\u00fcp giden etkinli\u011fi oldu\u011fu anlay\u0131\u015f\u0131n\u0131 unutmu\u015f olmam\u0131z m\u0131d\u0131r? Yaratmak bizim bize Tanr\u0131 taraf\u0131ndan verilen rol\u00fcm\u00fczd\u00fcr ve bize d\u00fc\u015fen g\u00f6rev, daha tamamlanmam\u0131\u015f, h\u00e2l\u00e2 evrim g\u00f6stermekte olan insan do\u011fas\u0131n\u0131 yaratadurmakt\u0131r.\u201d<\/p>\n

      Yukar\u0131daki d\u00fc\u015f\u00fcnce, organik evrimi en ileri (biyoteknolojiyi ve yapay evrimi de i\u00e7eren) bi\u00e7imiyle benimseme yolunda bir Katolik biyolo\u011fun g\u00f6r\u00fc\u015f\u00fc, Miller\u2019in evrimi savunup yarat\u0131l\u0131\u015f\u00e7\u0131l\u0131\u011fa kar\u015f\u0131 \u00e7\u0131kan d\u00fc\u015f\u00fcncelerinden neredeyse bir ku\u015fak \u00f6nce ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fc. \u0130nsanlar\u0131n sanat, felsefe, bilim ile ilgili etkinliklerinde bile \u201cyaratma\u201d s\u00f6z\u00fc kullan\u0131ld\u0131\u011f\u0131nda hemen \u201cha\u015fa, yaratma Allah\u2019a mahsustur\u201d denerek s\u00f6zleri kesilen \u0130slam k\u00fclt\u00fcrl\u00fc bir toplumda benzeri g\u00f6r\u00fc\u015fleri dile getirebilecek bir hem \u0130slam hem bilimci ile kolay kolay kar\u015f\u0131la\u015f\u0131labilece\u011fini sanm\u0131yorum. \u00d6te yandan bu g\u00f6r\u00fc\u015f, bilimsel geli\u015fmeler kar\u015f\u0131s\u0131nda Tanr\u0131 inanc\u0131n\u0131 kurtarma yolunda bilimsel ilerlemeleri Tanr\u0131\u2019ya mal edip yutarak sindirme stratejisinde dinsel ideolojinin nerelere dek g\u00f6t\u00fcrebilece\u011fini de g\u00f6steriyor.<\/p>\n

       <\/p>\n

       <\/p>\n

      KENNETH R. MILLER: D\u0130N\u0130N CANSIZ VE CANLI DO\u011eA ALANINDAN \u00c7EK\u0130LEREK B\u0130L\u0130M \u0130LE UZLA\u015eMASI SA\u011eLANMALIDIR<\/strong><\/p>\n

      Kariyeri ve tart\u0131\u015fmalar\u0131<\/strong>: Francoeur gibi Amerikal\u0131 bir Katolik ve bir biyolog bilimci olan Miller biyoloji alan\u0131nda (1970\u2019de) master ve (1974\u2019te) doktora derecelerini alm\u0131\u015ft\u0131r. Harvard ve (Colorado\u2019daki) Brown \u00fcniversitelerinde biyoloji ve evrim biyolojisi okutmu\u015ftur. \u201cEvrim bir ger\u00e7ek de\u011fil bir kuramd\u0131r\u201d yaz\u0131l\u0131 ka\u011f\u0131tlar yap\u0131\u015ft\u0131ran Cobb \u0130l\u00e7esi E\u011fitim M\u00fcd\u00fcrl\u00fc\u011f\u00fcne kar\u015f\u0131 a\u00e7\u0131lan Selman v. Cobb Country<\/em> (2002) davas\u0131nda (s\u00f6z konusu deyi\u015fin kendisinin yazd\u0131\u011f\u0131 biyoloji ders kitab\u0131nda da bulunmas\u0131 nedeniyle) tan\u0131k olarak dinlenmi\u015ftir. Burada ve Yarat\u0131l\u0131\u015f kuram\u0131n\u0131n okullarda okutulmas\u0131n\u0131n tart\u0131\u015f\u0131ld\u0131\u011f\u0131 panellerde evrimi savundu\u011fu konu\u015fmalar yapm\u0131\u015ft\u0131r. Dover B\u00f6lgesi Okulu\u2019na kar\u015f\u0131 a\u00e7\u0131lan Kitzmiller v. Dover<\/em> davas\u0131nda ise daval\u0131n\u0131n g\u00f6sterdi\u011fi bilirki\u015fi olarak g\u00f6r\u00fc\u015f bildirmi\u015ftir. S\u00f6z konusu davada, \u201cak\u0131ll\u0131 tasar\u0131m\u201d g\u00f6r\u00fc\u015f\u00fcn\u00fc ders program\u0131na alan okul y\u00f6netim kurulunu mahkemeye veren daval\u0131dan yana karar al\u0131nmas\u0131nda ne kadar etkisinin oldu\u011funu tam bilemeyiz. Hem bir Katolik hem de konunun uzman\u0131 bilimci oldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcrse etkisi az olmasa gerek.<\/p>\n

      Miller\u2019e, evrimin kamuya \u00f6\u011fretilmesindeki katk\u0131lar\u0131ndan dolay\u0131 Amerikan H\u00fccre Biyolojisi Derne\u011fi taraf\u0131ndan Kamusal Hizmet \u00d6d\u00fcl\u00fc verilmi\u015ftir. Miller\u2019in Yale \u00dcniversitesi\u2019nde (2006\u2019da) \u201cDarwin, Tanr\u0131 ve Dover: Ak\u0131ll\u0131 Tasar\u0131m G\u00f6r\u00fc\u015f\u00fcn\u00fcn Y\u0131k\u0131l\u0131\u015f\u0131n\u0131n Amerika\u2019da Bilim ve \u0130nan\u00e7 A\u00e7\u0131s\u0131ndan Anlam\u0131 Nedir?\u201d olarak \u00e7evrilebilecek ba\u015fl\u0131kl\u0131 bir konu\u015fma yapt\u0131\u011f\u0131, konumuz bak\u0131m\u0131ndan \u00f6nemi nedeniyle belirtilmelidir. Bunlar\u0131n yan\u0131 s\u0131ra, aralar\u0131nda Ak\u0131ll\u0131 Tasar\u0131mc\u0131 biyokimyac\u0131 Michael J. Behe\u2019nin de bulundu\u011fu Yarat\u0131l\u0131\u015f\u00e7\u0131larla tart\u0131\u015fmalara giri\u015fmi\u015ftir. Miller, You Tube\u2019da \u201c Ken Miller on Harun Yahya\u201d ba\u015fl\u0131kl\u0131 ele\u015ftirilerini de derleyip sunmu\u015f bulunmaktad\u0131r.<\/p>\n

      Miller\u2019in 1999 tarihli olup ba\u015fl\u0131\u011f\u0131 T\u00fcrk\u00e7e\u2019ye \u201cDarwin\u2019in Tanr\u0131s\u0131\u2019n\u0131n Pe\u015finde: Bir Bilimcinin Tanr\u0131 ile Evrim i\u00e7in Ortak Payda Aray\u0131\u015flar\u0131\u201d olarak \u00e7evrilebilecek yap\u0131t\u0131ndaki g\u00f6r\u00fc\u015flerini \u00f6zetledi\u011fi (T\u00fcrk\u00e7e \u00e7evrisi derginin bir \u00f6nceki yaz\u0131s\u0131n\u0131 olu\u015fturan) sayfalar\u0131nda, Yarat\u0131l\u0131\u015f-Evrim ve Din-Bilim konular\u0131nda geli\u015ftirdi\u011fi d\u00fc\u015f\u00fcncelerine ele\u015ftirel bir g\u00f6z atma yararl\u0131 olacakt\u0131r.<\/p>\n

      \"\"
      Katolik bilimci Robert T. Francoeur,
      embriyoloji, evrim, teoloji ve seksoloji
      konular\u0131nda \u00e7al\u0131\u015f\u0131p yap\u0131tlar yay\u0131mlam\u0131\u015ft\u0131.<\/figcaption><\/figure>\n

       <\/p>\n

      Evrimi canla ba\u015fla savunmas\u0131<\/em><\/strong><\/p>\n

      Kenneth Raymond Miller, ad\u0131 kendi k\u0131saltmas\u0131yla Ken Miller olan evrimci H\u0131ristiyan yazar\u0131n g\u00f6r\u00fc\u015flerinden s\u00f6z konusu yaz\u0131s\u0131n\u0131n T\u00fcrk\u00e7e \u00e7evirisiyle haberli oldum. Bu, Yarat\u0131l\u0131\u015f\u00e7\u0131l\u0131\u011fa kar\u015f\u0131 Evrimcilik yanl\u0131s\u0131 yeni bir g\u00f6r\u00fc\u015ft\u00fcr. Bununla birlikte, din ile bilimi uzla\u015ft\u0131rma yolunda daha eski ve daha genel bir tutumun uzant\u0131s\u0131 durumundad\u0131r. Ancak s\u00f6z konusu eski uzla\u015ft\u0131rma \u00e7abalar\u0131ndaki gibi, bu uzla\u015fmay\u0131 evrimi yads\u0131y\u0131p yarat\u0131l\u0131\u015f\u0131 bilimsel bir ger\u00e7ek olarak sunma yoluyla aramamaktad\u0131r. Tersine, yarat\u0131l\u0131\u015f\u00e7\u0131lar\u0131n ellerini fizik ve biyoloji alanlar\u0131ndan \u00e7ekmelerini istemektedir. \u00c7\u00fcnk\u00fc (astronomiden \u00f6\u011frendi\u011fimiz) \u201cevrenin ba\u015flang\u0131c\u0131ndan\u201d beri cans\u0131z maddenin de\u011fi\u015fmesi (molek\u00fcler biyolojiden \u00f6\u011frendi\u011fimiz) bir yarat\u0131c\u0131n\u0131n keyfi kar\u0131\u015fmas\u0131 olmadan genlerin tepkimesi ile filizin \u00e7i\u00e7e\u011fe d\u00f6n\u00fc\u015febildi\u011fi canl\u0131 do\u011fan\u0131n evrimi ger\u00e7ekleri bunu gerektirmektedir.<\/p>\n

      B\u00f6yle bir tutum, bizdeki \u00e7ok iyi bilinen (daha do\u011frusu kendini, iman g\u00fcc\u00fcnden \u00e7ok para g\u00fcc\u00fcyle \u00e7ok iyi tan\u0131tan) bir yazar ile s\u00f6zde bir bilim ara\u015ft\u0131rma vakf\u0131n\u0131n g\u00f6r\u00fc\u015flerini ele\u015ftirdi\u011fi i\u00e7in, kimi bilimcilerimize, kimi evrimcilerimize ve ayd\u0131nlar\u0131m\u0131za ho\u015f g\u00f6r\u00fcnebilir. Oysa daha geni\u015f bir \u00e7er\u00e7eveden ve tarihsel perspektiften bak\u0131ld\u0131\u011f\u0131nda yaz\u0131, inanca dayanan \u00e7a\u011fd\u0131\u015f\u0131 bir bilgi dizgesine, yok olma tehlikesi kar\u015f\u0131s\u0131nda yeni bir soluk verebilecek niteliktedir. Dolay\u0131s\u0131yla e\u015fitsizlik\u00e7i bir ideolojiye, \u00f6ted\u00fcnyac\u0131 bir ahlak anlay\u0131\u015f\u0131na yeni bir destek kazand\u0131rma giri\u015fimi olarak alg\u0131lanabilir.<\/p>\n

      Bu durumda (e\u015fitsizlik\u00e7i) dinsel ideolojiye ve \u201cinan\u0131\u015fa\u201d kar\u015f\u0131 bilimden ve (\u00f6zg\u00fcr) d\u00fc\u015f\u00fcnceden ve de bud\u00fcnyac\u0131, e\u015fitlik\u00e7i de\u011ferlerden yana bir insan olarak, kendimi (Dan Brown\u2019un Melekler ve \u015eeytanlar <\/em>yap\u0131t\u0131n\u0131n olas\u0131 etkileri hakk\u0131nda Bilim ve Gelecek<\/em>\u2019in 60. say\u0131s\u0131ndaki yaz\u0131mda yapt\u0131\u011f\u0131m gibi) s\u00f6z konusu yaz\u0131n\u0131n din-bilim ili\u015fkilerine ili\u015fkin olas\u0131 stratejisini ve olas\u0131 sonu\u00e7lar\u0131n\u0131 g\u00f6stermeye \u00e7al\u0131\u015fmak konusunda sorumlu g\u00f6rmekteyim.<\/p>\n

       <\/p>\n

      Miller\u2019i \u201cyaratan\u201d ko\u015fullar<\/em><\/strong><\/p>\n

      Miller\u2019in g\u00f6r\u00fc\u015flerini ele\u015ftirip, yarg\u0131lamadan \u00f6nce ortam\u0131n\u0131 anlamak gerek. D\u00fc\u015f\u00fcncelerinin sistemati\u011finin, olas\u0131 amac\u0131n\u0131n ve i\u015flevinin a\u00e7\u0131klamas\u0131 sonra yap\u0131lmal\u0131d\u0131r. Kendisi, yaz\u0131s\u0131nda belirtti\u011fi gibi, bir inan\u00e7lar dizgesini (Katolik H\u0131ristiyanl\u0131\u011f\u0131) \u00e7ocuklu\u011funun toplumsal \u00e7evresinden (belki anlamadan) belli ki ele\u015ftirmeden edinmi\u015ftir. Sonra bilimsel e\u011fitimden ge\u00e7irilmi\u015f ve bilim kariyerini se\u00e7mi\u015ftir. Bunu yaparken biyoloji bilgilerini, H\u0131ristiyan inan\u00e7lar\u0131 gibi ele\u015ftirmeden benimsemi\u015f olamaz. En az\u0131ndan baz\u0131 haz\u0131r bilgilerin ve kuramlar\u0131n ger\u00e7ekli\u011fe uygun olup olmad\u0131klar\u0131n\u0131 laboratuvar \u00e7al\u0131\u015fmalar\u0131nda testten ge\u00e7irmi\u015f olmal\u0131. Ya da b\u00f6yle testlerin sonu\u00e7lar\u0131n\u0131 okumu\u015f olsa gerek.<\/p>\n

      Evrim biyolojisi derslerini y\u00fcr\u00fctmeyi \u00fcstlenmesi, canl\u0131lar\u0131n yap\u0131lar\u0131n\u0131n laboratuvarlarda \u201cyapay mutasyon\u201d yollar\u0131yla de\u011fi\u015ftirilebildi\u011fini birinci elden \u00f6\u011frendi\u011fini g\u00f6steriyor. Onlar\u0131n yap\u0131lar\u0131n\u0131n do\u011fan\u0131n milyarlarca y\u0131la yay\u0131lan \u201cco\u011frafya ve tarih laboratuvarlar\u0131n\u0131n\u201d sunabilece\u011fi s\u0131n\u0131rs\u0131z denilebilecek say\u0131da de\u011fi\u015fken ko\u015fullar\u0131 i\u00e7inde de \u201cdo\u011fal mutasyonlar\u201d yoluyla de\u011fi\u015febilece\u011fini (b\u0131rak\u0131n biyokimya yasalar\u0131 bilgisini) salt olas\u0131l\u0131k kavram\u0131yla bile anlam\u0131\u015f oldu\u011fu anla\u015f\u0131l\u0131yor. H\u0131ristiyan inan\u00e7lar\u0131n\u0131 korumas\u0131na kar\u015f\u0131n, Yarat\u0131l\u0131\u015f\u00e7\u0131lar ve Ak\u0131ll\u0131 Tasar\u0131mc\u0131lar olarak evrim kar\u015f\u0131tlar\u0131yla tart\u0131\u015fmalara girmesi de bunu g\u00f6steriyor. Ancak yazd\u0131klar\u0131 bunu bilimden \u00e7ok din yarar\u0131na yapt\u0131\u011f\u0131 izlenimi veriyor.<\/p>\n

      Gene de b\u00f6yle bir tutum tak\u0131nmas\u0131 en az\u0131ndan d\u00fcr\u00fcstl\u00fc\u011f\u00fcn\u00fcn g\u00f6stergesidir. Ger\u00e7ekten, bu onun evrim d\u00fc\u015f\u00fcncesinin ve Yarat\u0131l\u0131\u015f\u00e7\u0131l\u0131\u011f\u0131n toplumsal ve etik uzant\u0131lar\u0131n\u0131 irdeledi\u011fim (ge\u00e7en y\u0131l bir t\u0131p fak\u00fcltesinde yapt\u0131\u011f\u0131m) konu\u015fma sonucunda, evrimi yads\u0131yan akademisyenimizden daha d\u00fcr\u00fcst, daha do\u011frusu daha \u201cbilimsel bilin\u00e7li\u201d davranabildi\u011fini g\u00f6steriyor. S\u00f6z konusu molek\u00fcler biyolog 14 y\u0131ld\u0131r yapt\u0131\u011f\u0131 laboratuvar \u00e7al\u0131\u015fmalar\u0131nda mikroskobun alt\u0131nda tek bir yararl\u0131 mutasyon bile g\u00f6rmedi\u011fini, t\u0131p fak\u00fcltesinin kimi \u00f6\u011frencilerinin alk\u0131\u015flar\u0131 aras\u0131nda s\u00f6ylemi\u015fti. Miller\u2019in ve Miller gibi d\u00fc\u015f\u00fcn\u00fcp davranan dinci bilimcilerin evrim konusundaki tutumlar\u0131, kendilerine laboratuvarlar\u0131nda yapay mutasyon ko\u015fullar\u0131 yaratarak canl\u0131lar\u0131n yap\u0131s\u0131n\u0131n de\u011fi\u015fme nedenlerini ve d\u00fczeneklerini kavrama olana\u011f\u0131n\u0131 sa\u011flamas\u0131 bak\u0131m\u0131ndan \u201cinanc\u0131 b\u00fct\u00fcn\u201d akademisyenlerinkinden daha olumlu. \u00c7\u00fcnk\u00fc b\u00f6ylece edinecekleri deneyim ve bilgi birikimiyle en az\u0131ndan yap\u0131s\u0131n\u0131 de\u011fi\u015ftiren vir\u00fcsleri anlayabilme ve onlara kar\u015f\u0131 etkili ila\u00e7lar ve a\u015f\u0131lar geli\u015ftirilebilme \u015fanslar\u0131 daha fazla olacakt\u0131r.<\/p>\n

      Kendisi uzmanl\u0131k alan\u0131 nedeniyle din-bilim \u00e7at\u0131\u015fmas\u0131n\u0131n ideolojik sava\u015f alan\u0131 ortas\u0131nda bulmu\u015f Miller\u2019in inand\u0131\u011f\u0131 Tanr\u0131\u2019y\u0131 biyolojiye sokmayan anlay\u0131\u015f\u0131, bir \u00fctopyalar toplant\u0131s\u0131ndaki konu\u015fmas\u0131nda, namaz k\u0131larken genlerin etkinliklerini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fc s\u00f6yleyen, ayn\u0131 zamanda kopar\u0131p parmaklar\u0131 aras\u0131nda ezdi\u011fi yaprakta Allah\u2019\u0131 g\u00f6rd\u00fc\u011f\u00fcn\u00fc ileri s\u00fcren bir molek\u00fcler biyolo\u011fumuzdan da olumlu g\u00f6r\u00fcn\u00fcyor.<\/p>\n

      \u00d6te yandan b\u00f6yle bir tutumda, dinsel inan\u00e7lar ile genel olarak ger\u00e7ekli\u011fin ters d\u00fc\u015fmesi durumunda \u201ckafalar\u0131n kompart\u0131manla\u015ft\u0131r\u0131lmas\u0131\u201d durumunun bir \u00f6rne\u011fiyle kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fumuz s\u00f6ylenebilir. Yazar\u0131n \u00f6teki Katolik inan\u00e7lar\u0131yla ilgili tutumu, cans\u0131z do\u011fan\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fc ve Evrim d\u0131\u015f\u0131ndaki \u00f6teki olgularla, \u00f6rne\u011fin Kutsal Kitap<\/em>\u2019ta yaz\u0131l\u0131 (\u0130sa\u2019n\u0131n do\u011fumu, babas\u0131, \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc gibi) inan\u00e7lar\u0131 kar\u015f\u0131la\u015ft\u0131rmaya hi\u00e7 girmeyi\u015fi de bunu g\u00f6stermekte.<\/p>\n

       <\/p>\n

      Bilimsel Yarat\u0131l\u0131\u015f\u00e7\u0131lara ve Ak\u0131ll\u0131 Tasar\u0131mc\u0131lara kar\u015f\u0131 \u00e7\u0131k\u0131\u015f\u0131 <\/em><\/strong><\/p>\n

      H\u0131ristiyan evrimci bilgin Miller, baz\u0131 Katolik inan\u00e7lar\u0131na kar\u015f\u0131n, i\u015fine (bilime) kar\u015f\u0131 g\u00f6sterdi\u011fi d\u00fcr\u00fcstl\u00fckte, evrime kar\u015f\u0131 \u00e7\u0131kan H\u0131ristiyan meslekta\u015flar\u0131na (ve M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrlere) cephe a\u00e7acak denli ileri gidiyor. Bir \u00e7al\u0131\u015ftayda bitkilerin yaprak dokuyu olu\u015fturabilecek ayn\u0131 d\u00f6rt geninin yol a\u00e7t\u0131\u011f\u0131 tepkimelerle \u00e7i\u00e7ek a\u00e7\u0131p tohum sa\u00e7abildiklerini ortaya \u00e7\u0131karan botanik\u00e7i Meyerowitz\u2019i izlerken \u00e7ocuklu\u011funda dinledi\u011fi mahalle papaz\u0131n\u0131n s\u00f6ylediklerini (\u201cd\u00fcnyada hi\u00e7bir kimse bize bir \u00e7i\u00e7e\u011fin nas\u0131l a\u00e7t\u0131\u011f\u0131n\u0131 a\u00e7\u0131klayamaz\u2026 [\u00c7\u00fcnk\u00fc] \u00e7i\u00e7ekler, t\u0131pk\u0131 sizler gibi Tanr\u0131n\u0131n yap\u0131t\u0131d\u0131r.\u201d s\u00f6zlerini) an\u0131msay\u0131p, onun Tanr\u0131 anlay\u0131\u015f\u0131n\u0131 yanl\u0131\u015f bularak ele\u015ftiriyor.<\/p>\n

      Ayn\u0131 ele\u015ftirileri, ayn\u0131 yanl\u0131\u015fa d\u00fc\u015ft\u00fcklerini s\u00f6yledi\u011fi Yarat\u0131l\u0131\u015f\u00e7\u0131 ve Ak\u0131ll\u0131 Tasar\u0131mc\u0131 ak\u0131mlar\u0131n d\u00fc\u015f\u00fcn\u00fcrlerine y\u00f6neltiyor. Onlar\u0131n da papaz gibi Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131, do\u011fan\u0131n bilimcilerce daha a\u00e7\u0131klanamayan karanl\u0131klar\u0131nda kan\u0131tlamaya kalkma yanl\u0131\u015f\u0131n\u0131 yapt\u0131klar\u0131n\u0131 ileri s\u00fcr\u00fcyor. Bu yolla geli\u015ftirdikleri savlar\u0131n bilimden \u00e7ok dine zarar verece\u011fini s\u00f6yl\u00fcyor: Bilimin geli\u015fmesiyle ilerde bu alanlar\u0131n da do\u011fa yasalar\u0131yla a\u00e7\u0131klanmas\u0131 durumunda, savlar\u0131 yan\u0131 s\u0131ra Tanr\u0131\u2019ya inanc\u0131n da y\u0131k\u0131labilece\u011fi tehlikesine de\u011finiyor. Tanr\u0131 diye bir \u015fey varsa, onu bilimin (daha) ayd\u0131nlatamad\u0131\u011f\u0131 alanlarda de\u011fil, \u201cinsan bilgisinin tinsel ve bilimsel ayd\u0131nl\u0131klar\u0131nda\u201d g\u00f6r\u00fcp g\u00f6sterebilmemiz gerekti\u011fini d\u00fc\u015f\u00fcn\u00fcyor.<\/p>\n

      \"\"
      Ken Miller, Dover B\u00f6lgesi Okulu\u2019na kar\u015f\u0131 a\u00e7\u0131lan Kitzmiller v. Dover davas\u0131nda daval\u0131n\u0131n
      g\u00f6sterdi\u011fi bilirki\u015fi olarak g\u00f6r\u00fc\u015f bildirmi\u015fti. A\u015fa\u011f\u0131da s\u00f6z konusu davan\u0131n temsili bir resmi.<\/figcaption><\/figure>\n

      Bilimi y\u00fcceltmekten \u00e7ok dini kurtarma amac\u0131<\/em><\/strong><\/p>\n

      Yukar\u0131da \u00f6zetlenen savlar\u0131ndan gidilerek, Miller\u2019in as\u0131l tasas\u0131n\u0131n bilimin hakk\u0131n\u0131 vermekten \u00e7ok \u0130sa\u2019y\u0131 \u00e7arm\u0131htan kurtarmak oldu\u011fu s\u00f6ylenebilir. Amac\u0131n\u0131n Tanr\u0131 inanc\u0131n\u0131 ve din kurumunu savunmak (hi\u00e7 de\u011filse g\u00fc\u00e7 yitirmesini engellemek) oldu\u011fu sonucuna var\u0131labilir. Yarat\u0131l\u0131\u015f\u00e7\u0131 uslamlamalar\u0131n bilimden \u00e7ok dine zarar vermesinden korkmas\u0131 bu yorumu destekler nitelikte. ABD \u2018deki evrimcili\u011fe kar\u015f\u0131 ak\u0131mlar\u0131n g\u00fc\u00e7lenmesinde kusurun \u00e7o\u011funu [Yarat\u0131l\u0131\u015f\u00e7\u0131lara de\u011fil] \u201cevrim biyolojisinin bulgular\u0131n\u0131 kendi felsefi g\u00f6r\u00fc\u015flerini desteklemede kullanan bilim \u00e7evreleri\u201d \u00fczerine y\u0131k\u0131\u015f\u0131 da tasas\u0131n\u0131n bilimden \u00e7ok dine zarar verilmesini \u00f6nlemek oldu\u011funu g\u00f6stermiyor mu? \u00c7\u00f6z\u00fcm\u00fc, dinin, do\u011fa bilimleri alan\u0131ndan \u00e7ekilmesi, bilimin alan\u0131 olmayan \u201cvarl\u0131\u011fa anlam ve ama\u00e7 y\u00fcklenmesi\u201d ile (yani ahlakla ve felsefeyle) ilgilenmesi.<\/p>\n

       <\/p>\n

       <\/p>\n

      MILLER\u2019\u0130N EVR\u0130M\u0130 SAVUNAN, \u0130NAN\u00c7 \u0130LE AKLI TANRI ARMA\u011eANI SAYAN, D\u0130N \u0130LE B\u0130L\u0130M\u0130 UZLA\u015eTIRMACI G\u00d6R\u00dc\u015eLER\u0130N\u0130N ELE\u015eT\u0130R\u0130S\u0130<\/strong><\/p>\n

      \u0130yi de bakal\u0131m dinciler bilim alan\u0131ndan \u00e7ekilmeyi kolay kolay kabul edecekler mi? Bilimin girmedi\u011fi ahlak ve felsefe alanlar\u0131nda ba\u015fka bilgi ve de\u011fer dizgeleri yok mu ki varl\u0131\u011fa anlam ve ama\u00e7 kazand\u0131rma g\u00f6revini dine vermekte? Din bu g\u00f6revi \u00fcstlendi diyelim, dinlerin do\u011fa bilimleri geli\u015fene dek cans\u0131z ve canl\u0131 do\u011fa alanlar\u0131n\u0131 sel gibi basan inan\u00e7lar\u0131, kutsal kitaplar\u0131n her sayfas\u0131n\u0131 dolduran (bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f ve bulgulara ayk\u0131r\u0131) g\u00f6r\u00fc\u015fler, yarg\u0131lar, buyruklar ay\u0131klanabilecek mi? \u201cAy\u0131kland\u0131\u201d diyelim, o zaman dinden, kutsal kitaplardan geriye ne kal\u0131r? Miller\u2019in Tanr\u0131 kavram\u0131 ve din anlay\u0131\u015f\u0131, \u201creel\u201d din kurumuyla hemen hi\u00e7bir ba\u011flant\u0131s\u0131 bulunmayan (tek Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 kabul edip dinleri, vahiyi yads\u0131yan \u201cDeizm\u201d benzeri) bir g\u00f6r\u00fc\u015f g\u00f6r\u00fcn\u00fcm\u00fc veriyor.<\/p>\n

       <\/p>\n

      Din bilimin alanlar\u0131ndan \u00e7ekilebilir mi?<\/em><\/strong><\/p>\n

      Haydi \u201cdincileri evrime kar\u015f\u0131 \u00e7\u0131kmaktan vazge\u00e7irdik\u201d diyelim, dinin \u00f6teki bilimsel bilgi alanlar\u0131ndaki \u201cyat\u0131r\u0131mlar\u0131ndan\u201d da vazge\u00e7ebilirler mi? \u00d6rne\u011fin yarat\u0131lan (ya da do\u011fan) bir canl\u0131n\u0131n nasibinin Tanr\u0131ca ayr\u0131l\u0131p ayr\u0131lmad\u0131\u011f\u0131 ve sonul yazg\u0131s\u0131n\u0131n (\u00f6l\u00fcm\u00fcn\u00fcn) bakterilerce mi Tanr\u0131 taraf\u0131ndan m\u0131 \u00e7izildi\u011fi tart\u0131\u015fmas\u0131nda bilimcilerin g\u00f6r\u00fc\u015flerini kabul edebilirler mi? Dinsel inan\u00e7lara g\u00f6re (g\u00fcn\u00fcm\u00fcz\u00fcn siyasal erki tekellerine ge\u00e7irmi\u015f, kimisi akademik sanl\u0131 dinci politikac\u0131lar\u0131n \u201cin\u015fallah\u201d, \u201cAllah\u2019\u0131n izniyle\u201d ve \u201chay\u0131rlara vesile olmas\u0131n\u0131 dilerim\u201d s\u00f6ylemlerinde de yans\u0131t\u0131ld\u0131\u011f\u0131 gibi) hastal\u0131klar\u0131n, \u00f6l\u00fcmlerin nedenleri bakteriler, vir\u00fcsler de\u011fildir. Bu t\u00fcr nedenler (\u201cecel geldi cihane ba\u015f a\u011fr\u0131s\u0131 bahane\u201d deyi\u015finde yans\u0131t\u0131ld\u0131\u011f\u0131 gibi) \u201ctakdir-i ilahi\u2019nin ger\u00e7ekle\u015fmesinde arac\u0131lar (\u201cvesileler\u201d) olarak g\u00f6r\u00fcl\u00fcrler. Tanr\u0131n\u0131n varl\u0131\u011f\u0131na ve kutsal kitaplardaki buyruklar\u0131n\u0131n do\u011frulu\u011funa inananlar, yersars\u0131nt\u0131s\u0131n\u0131n nedenleri, a\u015f\u0131 uygulamalar\u0131 gibi alanlardaki bu t\u00fcr g\u00f6r\u00fc\u015flerini geri \u00e7ekebilirler mi? Bu gibi alanlarda bilimin bulgular\u0131 ile Tanr\u0131\u2019n\u0131n buyruklar\u0131n\u0131n uyu\u015fturulabilece\u011fini kim s\u00f6yleyebilir?<\/p>\n

      Daha somut sorunlara de\u011finmek gerekirse, Tevrat<\/em>\u2019taki (Levililer 14\/33-56\u2019daki) Tanr\u0131\u2019n\u0131n bir eve g\u00f6nderdi\u011fi (yeni \u00e7eviride \u201ck\u00fcf\u201d olarak de\u011fi\u015ftirilen) c\u00fczzam hastal\u0131\u011f\u0131na yakalanan ki\u015filerin kahine ba\u015fvurmas\u0131, kahinin o ki\u015fiyi \u00fczerine serpti\u011fi ku\u015f kan\u0131yla paklay\u0131p topluluk i\u00e7ine girmesine izin vermesi, c\u00fczzam evin duvarlar\u0131na yay\u0131lm\u0131\u015fsa c\u00fczzaml\u0131 ta\u015flar\u0131 s\u00f6kt\u00fcrmesi gibi sa\u011faltma y\u00f6ntemleri nas\u0131l a\u00e7\u0131klanacak? \u0130ncil<\/em>\u2019deki (Matta, 8\/1-3\u2019teki) \u0130sa\u2019n\u0131n kendisini temizleyece\u011fine inanan bir c\u00fczzaml\u0131y\u0131, elini uzat\u0131p dokunarak \u201ctemiz ol\u201d diye buyurmas\u0131yla o kimsenin an\u0131nda temizlenmi\u015f olmas\u0131na, t\u00fck\u00fcr\u00fc\u011f\u00fcyle kard\u0131\u011f\u0131 \u00e7amuru s\u00fcrd\u00fc\u011f\u00fc k\u00f6r\u00fcn g\u00f6zlerini a\u00e7mas\u0131na, birine girmi\u015f cinleri azarlayarak \u00e7\u0131karmas\u0131na inanan<\/strong> kimseler benzeri sa\u011faltma yollar\u0131na ba\u015fvurmadan ya da bu yollara ba\u015fvuranlara ba\u015fvurmadan durabilecekler mi? Ya Kur\u2019an<\/em>\u2019daki, da\u011flar\u0131n, Allah\u2019\u0131n sundu\u011fu emaneti (ne ki?) kabul etmeyen, Allah korkusuyla tir tir titreyen canl\u0131 varl\u0131klar olarak g\u00f6sterildi\u011fi (Ahzab 72, M\u00fccadile 21\u2019deki) ayetler kanal\u0131yla do\u011fa bilimleri alan\u0131nda \u201cahkam kesilen\u201d inan\u00e7lardan vazge\u00e7ilebilecek mi?<\/p>\n

      Cinsel s\u0131v\u0131lar\u0131 salg\u0131layan \u00fcreme organlar\u0131m\u0131z\u0131n, omurga (ya da \u201cbel\u201d) ile kaburgalar (Ar. sulb-u teraib<\/em>) aras\u0131nda bir yerlerde (Tar\u0131k, 6-7\u2019de) mi, \u00e7a\u011fda\u015f t\u0131pta baz\u0131 k\u0131s\u0131rl\u0131k t\u00fcrlerini sa\u011falt\u0131rken ne\u015fterle a\u00e7\u0131lan yerlerde mi bulundu\u011funa inan\u0131lacak? Dahas\u0131, \u201cAllah\u2019\u0131n yarat\u0131\u015f\u0131nda de\u011fi\u015fme yoktur\u201d (Rum, 30) ayeti ile evrim nas\u0131l uzla\u015ft\u0131r\u0131lacak?<\/p>\n

      \"\"<\/p>\n

      Dinler, ahlak ve felsefe alanlar\u0131n\u0131 doyurucu bi\u00e7imde doldurabilir mi?<\/em><\/strong><\/p>\n

      Hele dinler (Miller\u2019in istedi\u011fi gibi) bilimin bo\u015f b\u0131rakt\u0131\u011f\u0131 \u201cya\u015fama anlam ve ama\u00e7 y\u00fckleme\u201d (ahlak ve felsefe) i\u015flevini gere\u011fince g\u00f6rebilirler mi? Tektanr\u0131c\u0131l\u0131k gibi e\u015fitsizli\u011fi destekleyen \u201c\u00f6ted\u00fcnyac\u0131\u201d, Hinduculuk gibi kast d\u00fczenini peki\u015ftiren \u201c\u00f6teya\u015famc\u0131\u201d dinlerle bu i\u015f kimlerden yana, ne \u00f6l\u00e7\u00fcde ba\u015far\u0131labilir? Havva\u2019ya y\u00fcklenen g\u00fcnah\u0131n lanetinin t\u00fcm insan soyuna (kal\u0131t\u0131mla) ge\u00e7ti\u011fine inan\u0131lmas\u0131 istenen bir dinin, kal\u0131t\u0131mla ancak fizyolojik \u00f6zelliklerin ge\u00e7ebildi\u011fini kan\u0131tlayan bir biyoloji, i\u015flenen su\u00e7lardan ancak i\u015fleyen ki\u015filerin cezaland\u0131r\u0131labilece\u011fi ilkesine dayand\u0131r\u0131lan bir \u00e7a\u011fda\u015f hukuk anlay\u0131\u015f\u0131 kar\u015f\u0131s\u0131nda ne gibi bir \u015fans\u0131 olabilir ki? H\u0131rs\u0131z\u0131n elini, Allah\u2019la ve peygamberiyle sava\u015fanlar\u0131n ve yery\u00fcz\u00fcnde bozgunculu\u011fa u\u011fra\u015fanlar\u0131n ise elini ve aya\u011f\u0131n\u0131 \u00e7apraz olarak kesmek (Maide 38 ve 33) gibi bedensel cezalarla, \u00f6te d\u00fcnyada bile olsa, \u201csonsuza dek yak\u0131lmak\u201d gibi tinsel i\u015fkencelerle dolu bir dinsel (\u015fer\u2019i) hukuk, \u201cAllah\u2019\u0131n s\u00f6z\u00fc\u201d de\u011fi\u015ftirilerek nas\u0131l \u201cinsan haklar\u0131\u201d \u00e7izgisine \u00e7ekilebilir ki?<\/p>\n

      Bu \u00f6rneklerden de \u00e7\u0131kar\u0131labilece\u011fi gibi, sorun, din ile bilimin, birbirini b\u00fct\u00fcnle\u015ftiremeyecek, birbiriyle uzla\u015ft\u0131r\u0131lamayacak ve ancak birbirinin yerine kullan\u0131labilecek farkl\u0131 yap\u0131lara sahip olmalar\u0131nda yatmakta. Ayn\u0131 zamanda sorun, onlar\u0131n farkl\u0131 \u201cbilgi edinme\u201d ve farkl\u0131 \u201ck\u00fclt\u00fcrel birikim\u201d dizgeleri olmalar\u0131ndan kaynaklanmakta.<\/p>\n

      Tektanr\u0131c\u0131 dindeki Tanr\u0131 kavram\u0131 da, Miller\u2019in sand\u0131\u011f\u0131ndan (\u201cdo\u011fruluk, sevgi ve bilgi\u201d kayna\u011f\u0131 olmaktan) \u00e7ok farkl\u0131d\u0131r. Ayr\u0131ca bu kavram (Miller\u2019in hakk\u0131nda yeterli g\u00f6r\u00fc\u015fe sahip olmad\u0131\u011f\u0131 anla\u015f\u0131lan) uzun bir \u201ck\u00fclt\u00fcrel evrim\u201d s\u00fcrecinin \u00fcr\u00fcn\u00fcd\u00fcr. Bir ba\u015fka deyi\u015fle Tanr\u0131 inanc\u0131n\u0131n da bir tarihi vard\u0131r. Din kurumunun da \u00f6yle. Miller\u2019in y\u00fcceltti\u011fi Tanr\u0131 inanc\u0131yla bilimle uzla\u015ft\u0131rmak istedi\u011fi din anlay\u0131\u015f\u0131nda bu evrimleri hi\u00e7bir bi\u00e7imde g\u00f6z \u00f6n\u00fcnde al\u0131nm\u0131\u015f g\u00f6r\u00fcnm\u00fcyor.<\/p>\n

       <\/p>\n

       <\/p>\n

      GENELDE \u0130NANMA \u0130LE D\u00dc\u015e\u00dcNME, D\u0130N \u0130LE B\u0130L\u0130M HERHANG\u0130 B\u0130R B\u0130\u00c7\u0130MDE UZLA\u015eTIRILAB\u0130L\u0130R M\u0130?<\/strong><\/p>\n

      Bu sorular\u0131 yan\u0131tlayabilmek i\u00e7in, tanr\u0131 inanc\u0131n\u0131n evrimine ve geldi\u011fi noktaya ve de inanc\u0131n (d\u00fc\u015f\u00fcnme eyleminden farkl\u0131) yap\u0131s\u0131na bak\u0131lmal\u0131d\u0131r.<\/p>\n

       <\/p>\n

      Tanr\u0131 inanc\u0131n\u0131n do\u011fu\u015fu ve tarih\u00e7esi<\/em><\/strong><\/p>\n

      Her \u015feyden \u00f6nce Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 yoklu\u011fu (Miller\u2019in de belirtti\u011fi gibi) bilimle saptanabilecek bir sorun de\u011fildir. Bir inan\u00e7 konusudur. \u0130nan\u00e7 ise d\u00fc\u015f\u00fcnmek gibi her ko\u015fulda duyulan bir gereksinim de\u011fildir. Ko\u015fullara ba\u011fl\u0131 olarak do\u011fan, bi\u00e7im de\u011fi\u015ftiren ve duyulmayabilen bir d\u00fc\u015f\u00fcnsel gereksinimdir. Bu noktada Miller\u2019in mercek alt\u0131na al\u0131nmas\u0131 gereken yaz\u0131s\u0131n\u0131 T\u00fcrk\u00e7e\u2019ye \u00e7eviren R. \u00d6m\u00fcr Aky\u00fcz\u2019\u00fcn Richard Paul Feynman\u2019dan yapt\u0131\u011f\u0131 al\u0131nt\u0131, yani yanl\u0131\u015f olabilecek inan\u00e7lara kap\u0131larak davranmaktansa \u201cku\u015fku ve belirsizlik\u201d i\u00e7inde ya\u015faman\u0131n do\u011frulu\u011funa ili\u015fkin yarg\u0131 son derece yerinde oldu\u011fu g\u00f6r\u00fc\u015f\u00fcne kat\u0131lmaktay\u0131m. Ger\u00e7ekten, bilimin alan\u0131na girmekle birlikte bilimsel bir a\u00e7\u0131klaman\u0131n yap\u0131lamad\u0131\u011f\u0131 konularda \u201cbilmiyoruz\u201d deyip susmak gerekir. Bu, bir inanca sar\u0131l\u0131p onu biliyormu\u015f gibi sunmaktan \u00e7ok daha d\u00fcr\u00fcst ve bilimseldir. \u201cBilinmeyenden bir bilinen \u00e7\u0131karma paradoksu\u201d olarak nitelenebilecek tutum, Tanr\u0131 inanc\u0131 i\u00e7in de ge\u00e7erlidir. \u00d6yle ki dinciler salt inan\u00e7la her konuda, tanr\u0131n\u0131n ne d\u00fc\u015f\u00fcn\u00fcp ne buyurdu\u011funu duraksamadan en ince ayr\u0131nt\u0131lar\u0131na dek (neredeyse kendileri tanr\u0131ym\u0131\u015f gibi) s\u00f6yleyebilmektedirler.<\/p>\n

      Oysa, tanr\u0131n\u0131n varl\u0131\u011f\u0131-yoklu\u011fu sorunu bir yana, Tanr\u0131 inanc\u0131n\u0131n i\u00e7eri\u011fi de zaman i\u00e7inde b\u00fcy\u00fck de\u011fi\u015fiklikler ge\u00e7irmi\u015ftir. G\u00fcn\u00fcm\u00fcz\u00fcn tektanr\u0131c\u0131l\u0131\u011f\u0131n\u0131n Tanr\u0131 kavram\u0131na, Ak\u0131ll\u0131 Tasar\u0131mc\u0131lar\u0131n g\u00f6stermek istedi\u011fi gibi, \u0131\u015f\u0131\u011f\u0131n alg\u0131lanmas\u0131nda g\u00f6z\u00fcn yap\u0131s\u0131n\u0131n ak\u0131l almaz karma\u015f\u0131kl\u0131\u011f\u0131na (\u201cg\u00f6zdeki mucize\u201dye) bak\u0131larak var\u0131lmam\u0131\u015ft\u0131r. Bunu ne do\u011fa ne de insan\u0131n kendisi \u201cyapm\u0131\u015f\u201d olamaz d\u00fc\u015f\u00fcncesiyle var\u0131lm\u0131\u015f de\u011fildir. Ne de her \u015feyin bir yap\u0131c\u0131s\u0131n\u0131n bulunaca\u011f\u0131 san\u0131s\u0131yla ve \u201cyap\u0131c\u0131n\u0131n yap\u0131c\u0131s\u0131n\u0131n yap\u0131c\u0131s\u0131 kimdi?\u201d gibi zincirleme sorgular sonucunda, yani antroposantrik uslamlamalarla, felsefi sorgulamalarla ula\u015f\u0131lm\u0131\u015ft\u0131r. \u0130nsanl\u0131\u011f\u0131n k\u00fclt\u00fcrel evrimi i\u00e7inde i\u015fe atalar\u0131n ve tar\u0131mla ilgili do\u011fa g\u00fc\u00e7lerinin \u201c\u00f6l\u00fcms\u00fczle\u015ftirilmesi\u201d ve de \u201ca\u015fk\u0131n \u00f6znele\u015ftirilmesi\u201d d\u00fc\u015f\u00fcnsel i\u015fleminden ba\u015flanm\u0131\u015ft\u0131r. \u201cAbraham\u2019\u0131n (\u0130brahim\u2019in) kabile tanr\u0131s\u0131ndan, o\u011fullar\u0131n\u0131 insanlar\u0131n k\u0131zlar\u0131yla evlendiren (bkz. Tevrat<\/em>, Yarat\u0131l\u0131\u015f, 6\/2) tanr\u0131 kavram\u0131na ge\u00e7ilmi\u015ftir. Oradan g\u00fcn\u00fcn serinli\u011finde bah\u00e7ede y\u00fcr\u00fcyen tanr\u0131ya, kabile konfederasyonlar\u0131n\u0131n \u201cordular\u0131n rabbi\u201d denen sava\u015f\u00e7\u0131 ba\u015ftanr\u0131s\u0131na var\u0131lm\u0131\u015ft\u0131r. Tanr\u0131 kavram\u0131, H\u0131ristiyanl\u0131\u011f\u0131n Meryem\u2019den o\u011ful edinen teslisin (\u00fc\u00e7lemenin) baba tanr\u0131s\u0131na, \u0130slam\u2019\u0131n o\u011fullar\u0131 k\u0131zlar\u0131 olmay\u0131p her t\u00fcrl\u00fc maddesel nitelikten soyutlanm\u0131\u015f (m\u00fcnezzeh) salt tin olan bir tektanr\u0131 kavram\u0131na var\u0131lana dek de\u011fi\u015ftirilip geli\u015ftirilmi\u015ftir.<\/p>\n

      Bu s\u00fcreci anlama \u00e7abas\u0131nda ba\u015flang\u0131\u00e7 noktas\u0131 olarak Durkheim\u2019\u0131n insanlar\u0131n bir tanr\u0131ya tap\u0131nd\u0131klar\u0131n\u0131 san\u0131rken asl\u0131nda kendi toplumlar\u0131na tap\u0131nd\u0131klar\u0131 g\u00f6r\u00fc\u015f\u00fc al\u0131nabilir. Tanr\u0131 kavram\u0131 insanlar\u0131n ilkel (yal\u0131n) ve e\u015fitlik\u00e7i yap\u0131l\u0131 topluluklardan, s\u0131n\u0131fl\u0131, karma\u015f\u0131k, e\u015fitsizlik\u00e7i uygar topluma ge\u00e7i\u015flerinin sars\u0131nt\u0131s\u0131n\u0131n yaratt\u0131\u011f\u0131 bir gereksinime yan\u0131t olarak ortaya at\u0131lm\u0131\u015f g\u00f6r\u00fcn\u00fcyor. B\u00f6yle bir a\u015fk\u0131n \u00f6zne kavram\u0131, e\u015fitsizlik\u00e7i toplum yap\u0131s\u0131nda g\u00f6r\u00fclen \u00e7al\u0131\u015ft\u0131ran efendi ile \u00e7al\u0131\u015fan k\u00f6le, y\u00f6neten (\u00f6nce dinci sonra sava\u015f\u00e7\u0131) ile y\u00f6netilen uyruk e\u015fitsizlik\u00e7i ili\u015fkilerinden esinlenerek yarat\u0131lm\u0131\u015f olsa gerek.<\/p>\n

      Tanr\u0131lara \u00e7al\u0131\u015fmama, \u00e7al\u0131\u015ft\u0131rma ve y\u00f6netme rol\u00fc, tanr\u0131lar ve y\u00f6neticiler kar\u015f\u0131s\u0131nda uyruk konumuna d\u00fc\u015f\u00fcr\u00fclen insanlara \u00e7al\u0131\u015fma, kulluk etme rolleri y\u00fcklenmi\u015fti. Bu sonu\u00e7ta kafa-kol i\u015fleri i\u015fb\u00f6l\u00fcm\u00fcnde d\u00fc\u015f\u00fcnce \u00fcreten bir dinciler kesimi ile mal ve hizmet \u00fcreten emek\u00e7iler kesimi farkl\u0131la\u015fmas\u0131na var\u0131lmas\u0131n\u0131n da pay\u0131 olmu\u015ftur. \u00c7al\u0131\u015fanlar, \u00fcretenler, y\u00f6netilenler d\u00fc\u015f\u00fcnce \u00fcretebilecek, \u00fcretilen d\u00fc\u015f\u00fcncelerin ger\u00e7ekli\u011fe hatta kendi \u00e7\u0131karlar\u0131na uygunluk derecelerine bakabilecek ko\u015fullara sahip olmad\u0131klar\u0131ndan, ba\u015fkalar\u0131nca \u00fcretilen d\u00fc\u015f\u00fcncelerin t\u00fcketicisi, onlar\u0131n do\u011frulu\u011funa ku\u015fkulanmaks\u0131z\u0131n \u201cinanan\u201d kimseler durumuna d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015flerdir.<\/p>\n

      Bundan sonra ya da buna ko\u015fut olarak tanr\u0131lar\u0131n dincilerce \u201ckonu\u015fturulup\u201d onlara, kullar\u0131n (umutlar\u0131na ve korkular\u0131na seslenilerek) neyi yaparlarsa \u00f6d\u00fcllendirileceklerini, neyi yapmazlarsa cezaland\u0131r\u0131lacaklar\u0131n\u0131 \u201cs\u00f6yletmeleri\u201d anla\u015f\u0131lan g\u00fc\u00e7 olmam\u0131\u015ft\u0131r. B\u00f6ylece insanl\u0131\u011f\u0131n ilk uygar toplumlar\u0131n\u0131n kuruldu\u011fu Mezopotamya kent devletlerinde kentlerin koruyucu tanr\u0131lar\u0131 inanc\u0131ndan (kenttanr\u0131c\u0131l\u0131ktan) ba\u015flan\u0131p, bir\u00e7ok kenti (ve tanr\u0131lar\u0131n\u0131) i\u00e7eren yerel, b\u00f6lgesel devletlerde \u00e7oktanr\u0131c\u0131, ba\u015ftanr\u0131c\u0131 inan\u00e7lardan ge\u00e7ilmi\u015ftir. Bu yolda, imparatorluklarda duyulan tektanr\u0131c\u0131l\u0131k inanc\u0131na dek var\u0131lm\u0131\u015ft\u0131r. B\u00f6yle bir inanc\u0131n (dinsel ideolojinin) alt\u0131nda, \u201cbilinen d\u00fcnyay\u0131 y\u00f6neten tek bir yasal imparator varsa, evreni (kaosa d\u00fc\u015fmedi\u011fine bak\u0131l\u0131rsa) y\u00f6neten tek bir tanr\u0131 bulunsa gerektir\u201d gibi (tersinden de okunabilen) e\u015fitsizlik\u00e7i \u201cevrensel\u201d toplum d\u00fczenini s\u00fcrd\u00fcrme yolunda duyulan bir d\u00fc\u015f\u00fcnsel gereksinim yatmaktad\u0131r.<\/p>\n

       <\/p>\n

      Dinin toplumsal-tarihsel i\u015flevi<\/em><\/strong><\/p>\n

      Elimizde M\u00d6 2. biny\u0131ldan gelen (ama ge\u00e7mi\u015fi M\u00d6 3. biny\u0131la dayanan) ilk dinsel yaz\u0131l\u0131 belge olan (T\u00fcrk\u00e7e\u2019ye de \u00e7evrilip yay\u0131nlanm\u0131\u015f bulunan) Enuma Eli\u015f<\/em> yarat\u0131l\u0131\u015f mitosu bulunmaktad\u0131r. \u0130\u00e7inde tanr\u0131lar\u0131n insanlar\u0131 ayak i\u015flerini g\u00f6rmeleri i\u00e7in kullar\u0131 olarak yaratt\u0131klar\u0131 inanc\u0131 i\u015flenmi\u015ftir. Bu inan\u00e7la, uygulamada, uyruklar\u0131n, tanr\u0131lar\u0131n s\u00f6zc\u00fcleri ya da vekilleri olduklar\u0131n\u0131 \u00f6ne s\u00fcr\u00fclen dincilerin ve y\u00f6neticilerin buyruklar\u0131na boyun e\u011ferek tap\u0131naklar ve saraylar i\u00e7in \u00fcretmeleri ve \u00e7al\u0131\u015fmalar\u0131 sa\u011flanm\u0131\u015ft\u0131r. B\u00f6yle bir inan\u00e7, siyasal birimlerin kent devletlerinden imparatorluklara dek geli\u015fmelerinin gereklerine ve gereksinimlerine uyarlanarak tektanr\u0131c\u0131 dine kadar getirilebilmi\u015ftir. Bunun ipu\u00e7lar\u0131ndan biri, g\u00fcn\u00fcm\u00fcz\u00fcn tektanr\u0131c\u0131 dinsel inan\u00e7lar\u0131n\u0131n temelinde de ayn\u0131 tanr\u0131-kul (e\u015fitsizlik\u00e7i) ili\u015fkisi anlay\u0131\u015f\u0131n\u0131n yatmas\u0131d\u0131r.<\/p>\n

      B\u00f6yle bir dinsel ideoloji, bitkisel ve hayvansal besin \u00fcretiminin egemen oldu\u011fu d\u00f6nemlerin ko\u015fullar\u0131n\u0131n ve gereksinimlerinin \u00fcr\u00fcn\u00fc ve bunlara uygun olu\u015fan bir \u201cdinsel d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imi\u201d temelleri \u00fczerinde geli\u015ftirilmi\u015ftir. Bu d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imiyle edinilen d\u00fc\u015f\u00fcnceler ise, \u00f6ted\u00fcnyac\u0131 de\u011ferler \u00e7evresinde d\u00f6nd\u00fcr\u00fclen e\u015fitsizlik\u00e7i (buyurucu-boyune\u011fici) insan ili\u015fkilerinin yeniden \u00fcretildi\u011fi bir k\u00fclt\u00fcr ve ahlak yaratm\u0131\u015ft\u0131r.<\/p>\n

       <\/p>\n

       <\/p>\n

      D\u0130NSEL D\u00dc\u015e\u00dcN\u00dc\u015e B\u0130\u00c7\u0130M\u0130 \u0130LE B\u0130L\u0130MSEL D\u00dc\u015e\u00dcN\u00dc\u015e B\u0130\u00c7\u0130M\u0130N\u0130 KAR\u015eILA\u015eTIRMA<\/strong><\/p>\n

      Buraya kadar Tanr\u0131 inanc\u0131 ve din kurumu hakk\u0131nda verilen bilgiler bile, \u00e7a\u011fd\u0131\u015f\u0131 yap\u0131s\u0131yla din ile \u00e7a\u011fda\u015f anlamda bilim anlay\u0131\u015f\u0131n\u0131n (Miller\u2019in umdu\u011funun tersine) uzla\u015ft\u0131r\u0131lamayaca\u011f\u0131n\u0131 g\u00f6stermi\u015f olmal\u0131. Peki ya dinde (Miller\u2019in istedi\u011fi bilimin alan\u0131ndan \u00e7ekilmesi gibi) reformlarla ve belki bir de bilim alan\u0131nda bilimcileri dine s\u0131rt \u00e7evirme tutumlar\u0131ndan vazge\u00e7irecek anlay\u0131\u015flarla ikisinin ilerde uzla\u015ft\u0131r\u0131lmas\u0131 olana\u011f\u0131 var m\u0131? Buna, ge\u00e7mi\u015fte edinilen bilgilerin de\u011ferlendirilmesi kadar gelecekte bilgi edinme yolunda kullan\u0131lacak inanma ile d\u00fc\u015f\u00fcnme eylemleri aras\u0131ndaki farklar\u0131n derecesine ve dinsel d\u00fc\u015f\u00fcn\u00fc\u015f ile bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn yap\u0131lar\u0131n\u0131n kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131na bak\u0131lmadan doyurucu bir yan\u0131t verilemez.<\/p>\n

      \"\"
      William Blake’in Tanr\u0131 adl\u0131 tablosu.<\/figcaption><\/figure>\n

      \u00a0<\/u><\/strong><\/p>\n

      Din ile bilim aras\u0131nda s\u0131n\u0131fsal kan uyu\u015fmazl\u0131\u011f\u0131 vard\u0131r<\/em><\/strong><\/p>\n

      Tar\u0131msal \u00fcretimin ve aristokratik toplumun \u00fcr\u00fcn\u00fc oldu\u011fu s\u00f6ylenebilecek dinsel d\u00fc\u015f\u00fcn\u00fc\u015f ve onun birikimi olan dinsel k\u00fclt\u00fcr, end\u00fcstri devriminin ve burjuva toplumunun bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc, bud\u00fcnyac\u0131 de\u011ferleri ve insanc\u0131 (h\u00fcmanist) birikimi ile kolay kolay uzla\u015ft\u0131r\u0131labilir g\u00f6r\u00fcnm\u00fcyor. Bu izlenim, iki d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7iminin yap\u0131lar\u0131 ve i\u015fleyi\u015fleri kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda daha da g\u00fc\u00e7lenir.<\/p>\n

        \n
      1. a) Dinde t\u00fcmdengelim bilimde daha \u00e7ok t\u00fcmevar\u0131m mant\u0131\u011f\u0131 kullan\u0131l\u0131r<\/strong>: Her iki d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imi her \u00fc\u00e7 mant\u0131\u011f\u0131 da kullanmakla birlikte aralar\u0131nda kullan\u0131lan mant\u0131klara verilen a\u011f\u0131rl\u0131klar bak\u0131m\u0131ndan fark vard\u0131r. Dinsel d\u00fc\u015f\u00fcn\u00fc\u015fte, daha \u00e7ok inan\u00e7lardan ba\u015flanarak t\u00fcmdenvar\u0131m mant\u0131\u011f\u0131yla bilgi \u00fcretilir. \u00d6rne\u011fin \u201cTanr\u0131 yetkin yarat\u0131c\u0131d\u0131r\u201d inanc\u0131, d\u00fc\u015f\u00fcnceyi neredeyse zorunlu olarak, t\u00fcmdengelimci ak\u0131l y\u00fcr\u00fctmeleriyle, Tanr\u0131\u2019n\u0131n yapt\u0131\u011f\u0131, yaratt\u0131\u011f\u0131 her \u015feyin kusursuz olaca\u011f\u0131 sonucuna ula\u015ft\u0131r\u0131r. \u0130nsan anlayamasa, o \u015fey insanlara ac\u0131 verse, zarar\u0131na olsa da \u201cvard\u0131r her \u015feyde bir hay\u0131r\u201d!<\/li>\n
      2. b) Din ereksellik\u00e7i bilim nedensellik\u00e7i a\u00e7\u0131klamalara y\u00f6nlendirir<\/strong>: Dinsel inan\u00e7lara g\u00f6re Tanr\u0131\u2019n\u0131n yaratt\u0131\u011f\u0131 (ondan insan\u0131n \u00e7amurunu karaca\u011f\u0131 yerin tozu gibi) en k\u00fc\u00e7\u00fck cans\u0131z varl\u0131ktan, en b\u00fcy\u00fckleri g\u00f6r\u00fclen (kitapta birini geceyi, birini g\u00fcnd\u00fcz\u00fc ayd\u0131nlatmas\u0131 i\u00e7in g\u00f6klere yerle\u015ftirildi\u011fi yaz\u0131l\u0131 olan Ay ve G\u00fcne\u015f gibi) g\u00f6k cisimlerine dek her \u015feyin bir g\u00f6revi vard\u0131r. Her bir \u015fey belli bir erek (ama\u00e7) i\u00e7in yarat\u0131lm\u0131\u015ft\u0131r. Varl\u0131klar Tanr\u0131\u2019n\u0131n o ama\u00e7lar\u0131n\u0131 ger\u00e7ekle\u015ftirme yolunda devinirler. Bu mant\u0131k, ama\u00e7l\u0131 davran\u0131\u015flara y\u00f6neltecek bir d\u00fc\u015f\u00fcnme organ\u0131 olmayan bitkiler ve hayvanlar kadar (ya\u011fmurlar\u0131n \u00f6d\u00fcllendirmek, sellerin cezaland\u0131r\u0131lmak i\u00e7in g\u00f6nderildi\u011fi inanc\u0131nda g\u00f6r\u00fclece\u011fi gibi) cans\u0131z varl\u0131klar d\u00fcnyas\u0131 i\u00e7in de ge\u00e7erli g\u00f6r\u00fcl\u00fcr.\n

        \"\"
        William Blake’in Newton adl\u0131 tablosu.<\/figcaption><\/figure><\/li>\n<\/ol>\n

        Bu bak\u0131mdan Miller, bilimin bo\u015f b\u0131rakt\u0131\u011f\u0131 varl\u0131\u011fa anlam ve ama\u00e7 y\u00fckleme i\u015fini dine vermi\u015fken, dincilerin, kendisinin bilimin nedensellik\u00e7i a\u00e7\u0131klamalar\u0131na ay\u0131rd\u0131\u011f\u0131 cans\u0131z do\u011fa olaylar\u0131n\u0131 ereksellik\u00e7i anlam ve ama\u00e7lar y\u00fckleme al\u0131\u015fkanl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmelerinden ho\u015fnut olmayacakt\u0131r. Din ile bilimin birbirini b\u00fct\u00fcnleyece\u011fini, birbiriyle uzla\u015fabilece\u011fini s\u00f6ylerken bu t\u00fcr sorunlar\u0131n nas\u0131l \u00e7\u00f6z\u00fclece\u011fini d\u00fc\u015f\u00fcnmemi\u015f g\u00f6r\u00fcn\u00fcyor.<\/p>\n

        B\u00f6yle bir dinsel mant\u0131ktan \u00e7\u0131karsamalarla ula\u015f\u0131lacak etik davran\u0131\u015f (insan Tanr\u0131\u2019n\u0131n nesnelere, olaylara, canl\u0131lara y\u00fckledi\u011fi ama\u00e7lar\u0131 -yazg\u0131lar\u0131n\u0131- de\u011fi\u015ftiremeyece\u011fine g\u00f6re) insanlar\u0131n olanlara, olacaklara katlan\u0131p boyun e\u011fmeleri \u00f6\u011f\u00fcd\u00fcne varabilecektir. Bunun, dinsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc benimseyen kimseleri (bilimin nedenlerini kavrad\u0131\u011f\u0131 olaylar\u0131, onlar\u0131n istemedi\u011fi sonu\u00e7lar\u0131n\u0131 engellemede, onlardan istedi\u011fi sonu\u00e7lar\u0131 almada, s\u00f6z konusu nedenleri etkileyip y\u00f6nlendirmesiyle, insan\u0131 do\u011faya, \u00f6teki canl\u0131lara egemen olmaya \u00f6zendirmenin tam tersi olan) edilgin bir tutuma sokabilece\u011fi besbellidir.<\/p>\n

          \n
        1. c) Din inanca bilim d\u00fc\u015f\u00fcnmeye dayan\u0131r<\/strong>: Bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f s\u00fcrecine (do\u011fruluklar\u0131ndan ku\u015fku duyulmamas\u0131 istenen inan\u00e7larla de\u011fil) g\u00f6zlemle, nesnelerin, olaylar\u0131n, \u00f6znelerin g\u00f6zlemiyle ba\u015flan\u0131r. D\u00fc\u015f\u00fcn\u00fc\u015f, onlar\u0131n devinimlerinin nedenleri ve sonu\u00e7lar\u0131 hakk\u0131nda edinilen bilgilere dayan\u0131larak, neden-sonu\u00e7 ili\u015fkileri hakk\u0131ndaki varsay\u0131mlarla s\u00fcrd\u00fcr\u00fcl\u00fcr. Bu varsay\u0131mlara, mant\u0131\u011f\u0131n, laboratuvar\u0131n, \u00fcretimin s\u0131nav\u0131ndan ge\u00e7irilmelerine dek (ger\u00e7ekli\u011fi yans\u0131tma dereceleri \u00fczerinde beslenen) ku\u015fkuyla bak\u0131l\u0131r.<\/li>\n<\/ol>\n

          Dinde ise, Tanr\u0131, peygamberler, ermi\u015fler, din b\u00fcy\u00fckleri gibi a\u015fk\u0131n \u00f6znelerin ya da a\u015fk\u0131n \u00f6znele\u015ftirilmi\u015f ki\u015filerin, onlar\u0131n s\u00f6zc\u00fclerinin, g\u00f6zc\u00fclerinin g\u00f6r\u00fc\u015flerine ve mutlak do\u011fru san\u0131lan (ku\u015fkulan\u0131lmayan, akl\u0131n mant\u0131\u011f\u0131n ele\u015ftirisinden ge\u00e7irilmeyen, ger\u00e7ekli\u011fe uygunlu\u011fu pratikle s\u0131nanmayan) buyruklar\u0131na inan\u0131l\u0131r.<\/p>\n

          \u0130nan\u00e7lar\u0131n do\u011fruluklar\u0131ndan ku\u015fkulanmak, irdelemek, s\u0131namak inan\u00e7s\u0131zl\u0131k (g\u00fcnah i\u015flemek) say\u0131l\u0131r. Bu bak\u0131mdan inanmak \u00f6zg\u00fcr d\u00fc\u015f\u00fcnmenin z\u0131dd\u0131 bir tutumdur. Dolay\u0131s\u0131yla, inanman\u0131n bir hak oldu\u011fu kabul edilebilir; ama onun bir \u00f6zg\u00fcrl\u00fck oldu\u011fu s\u00f6ylenemez. Ger\u00e7ekten, inanman\u0131n, inand\u0131r\u0131lman\u0131n, ki\u015finin d\u00fc\u015f\u00fcnme \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden vazge\u00e7mesi, bu \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc inand\u0131\u011f\u0131 \u00f6znelere teslim etmesi anlam\u0131nda bir \u201cg\u00f6n\u00fcll\u00fc d\u00fc\u015f\u00fcnsel kulluk\u201d oldu\u011fu s\u00f6ylenebilir.<\/p>\n

          Dinde d\u00fc\u015f\u00fcnce \u00fcretimi alan\u0131nda, mal ve hizmet \u00fcretimi alan\u0131ndaki duruma benzerlik s\u00f6z konusudur. D\u00fc\u015f\u00fcnce \u00fcretim olanaklar\u0131 ve ara\u00e7lar\u0131 belli kimselerin tekelindedir. D\u00fc\u015f\u00fcnsel emek d\u00f6kenler (efendisi i\u00e7in mal \u00fcreten k\u00f6leler gibi) onlardan yana, onlar\u0131n \u00e7\u0131kar\u0131na d\u00fc\u015f\u00fcnce \u00fcretir. D\u00fc\u015f\u00fcnmekten, d\u00fc\u015f\u00fcnsel emek etkinli\u011finden yoksun edinenler, ba\u015fkalar\u0131nca \u00fcretilen d\u00fc\u015f\u00fcncelerin do\u011frulu\u011funa inanan t\u00fcketiciler konumundad\u0131r.<\/p>\n

            \n
          1. d) Din \u00f6ted\u00fcnyac\u0131 de\u011ferlere inan\u0131lmas\u0131n\u0131 bilim bu d\u00fcnyac\u0131 ama\u00e7lar i\u00e7in bilgi \u00fcretilmesi yolunda d\u00fc\u015f\u00fcn\u00fclmesini destekler<\/strong>: Dinsel ahlakta, bu d\u00fcnyan\u0131n ge\u00e7ici bir s\u0131nav yeri gibi g\u00f6r\u00fclerek, inananlardan, sonsuz ve ger\u00e7ek oldu\u011fu s\u00f6ylenen \u00f6te d\u00fcnyaya haz\u0131rlanmalar\u0131, ona g\u00f6re davranmalar\u0131 beklenir. Buna uygun olarak, bu d\u00fcnyan\u0131n bitmeyen ac\u0131lar\u0131 \u00f6te d\u00fcnyada bitecek, bu d\u00fcnyada sorulamayan hesaplar \u00f6te d\u00fcnyada sorulacak, bu d\u00fcnyada verilmeyen cezalar, \u00f6d\u00fcller \u00f6te d\u00fcnyada verilecektir. Dolay\u0131s\u0131yla (M\u00fcsl\u00fcmanl\u0131k kadar, hatta ondan \u00e7ok H\u0131ristiyan ahlak\u0131nda) bu d\u00fcnyan\u0131n maddesel nimetlerine ve hazlar\u0131na \u00f6nem verilmeyip bedenin de\u011fil ruhun gereksinimlerine \u00f6nem verilmesi beklenir.<\/li>\n
          2. e) Bilimde \u201cbilen \u00f6zne\u201d insand\u0131r dinde \u201ca\u015fk\u0131n \u00f6zneler\u201ddir<\/strong>: Dinde kullara, Allah\u2019a, peygamberlerine, din bilginlerine, kutsal kitaplarda yaz\u0131lanlara inanma g\u00f6revi y\u00fcklenerek insan \u201cbilen \u00f6zne\u201d olma konumundan \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. Ger\u00e7e\u011fi bilenler ya a\u015fk\u0131n \u00f6znelerdir ya da bilen \u00f6zne ile bilinen nesne aras\u0131na \u201ca\u015fk\u0131n \u00f6znele\u015ftirilen\u201d bu kaynaklar konmu\u015ftur. Olsa olsa insana ger\u00e7e\u011fin (gayb\u0131n) ancak k\u00fc\u00e7\u00fck bir bilgisi \u201cverilmi\u015ftir\u201d. B\u00f6ylece, \u00f6rne\u011fin cans\u0131z do\u011fada insan\u0131n g\u00f6zlemleyebilece\u011fi neden-sonu\u00e7 ili\u015fkilerine, s\u00f6z konusu a\u015fk\u0131n \u00f6znelerin sans\u00fcr\u00fcnden ge\u00e7irilirken (ger\u00e7eklik ters y\u00fcz edilme derecesine dek \u00e7arp\u0131t\u0131l\u0131p) ereksellik\u00e7i bir g\u00f6r\u00fcn\u00fcm kazand\u0131r\u0131l\u0131r.<\/li>\n
          3. f) Bilgibilim anlay\u0131\u015flar\u0131 farkl\u0131d\u0131r<\/strong>: Dinsel d\u00fc\u015f\u00fcn\u00fc\u015f gelene\u011finde benimsenen bilgibilimsel (epistemolojik) tutumlar\u0131n daha \u00e7ok \u201csezgici\u201d (ent\u00fcvistyonist) oldu\u011fu s\u00f6ylenebilir. Peygamberlerin (kutsal kitaplara tanr\u0131 ile konu\u015fmalar bi\u00e7iminde ge\u00e7irilen) d\u00fc\u015f\u00fcnce \u00fcretme y\u00f6ntemleri olan \u201cvahiy\u201d bir t\u00fcr sezgidir. \u0130slam\u2019da din b\u00fcy\u00fcklerinin (\u00f6rne\u011fin mezhep kurucular\u0131n\u0131n) \u201cger\u00e7e\u011fe\u201d g\u00f6zlem, deney gibi yollarla de\u011fil \u201ckesf\u201d yani ger\u00e7e\u011fin \u0131\u015f\u0131\u011f\u0131n\u0131n kafalar\u0131nda parlay\u0131vermesiyle ula\u015ft\u0131klar\u0131 ileri s\u00fcr\u00fcl\u00fcr. Bilimsel d\u00fc\u015f\u00fcn\u00fc\u015fte ise ger\u00e7ekli\u011fin bilgisi g\u00f6rg\u00fcl (ampirik) y\u00f6ntemlerle edinilmeye \u00e7al\u0131\u015f\u0131l\u0131r. Bilimciler aras\u0131nda \u201csezgi\u201d yoluyla edinilmi\u015f bilgiler g\u00fcvenilmeyen, hi\u00e7 de\u011filse ampirik denetimden ge\u00e7irilmesi gereken varsay\u0131mlar (hipotezler) olarak g\u00f6r\u00fcl\u00fcr.<\/li>\n<\/ol>\n

            Sonu\u00e7: Din ile bilim uzla\u015ft\u0131r\u0131lamaz; din ahlak alan\u0131n\u0131 tek ba\u015f\u0131na dolduramaz; dinin felsefe alan\u0131nda bir \u015fans\u0131 olamaz<\/strong>: Dinsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn toplumda ger\u00e7ekli\u011fi tepetaklak edebilen bir ideoloji i\u015flevi g\u00f6rmesi, yukar\u0131da a\u00e7\u0131klanan yap\u0131s\u0131yla ve i\u015fleyi\u015fiyle ger\u00e7ekle\u015fir. Bu bak\u0131mdan onu \u201cdinsel ideoloji\u201d olarak nitelemem yersiz de\u011fildir. B\u00f6yle bir inan\u00e7 ve d\u00fc\u015f\u00fcn\u00fc\u015f (Miller\u2019in istedi\u011finin ve ileri s\u00fcrd\u00fc\u011f\u00fcn\u00fcn tersine) ne bilimle uzla\u015ft\u0131r\u0131labilir ne de bilimle b\u00fct\u00fcnle\u015ftirilebilir.<\/p>\n

            \"\"
            Botanik\u00e7i Meyerowitz\u2019in ara\u015ft\u0131rmalar\u0131n\u0131n
            g\u00f6sterdi\u011fi gibi, bir bitkinin \u00e7i\u00e7ek a\u00e7\u0131p tohum
            sa\u00e7mas\u0131, Tanr\u0131n\u0131n ereksel bir yarat\u0131\u015f i\u015flemi
            olmay\u0131p, do\u011fa yasalar\u0131n\u0131n genlerle ve
            biyokimyasal tepkimelerle a\u00e7\u0131klanabilen bir
            sonucudur.<\/figcaption><\/figure>\n

            Burada Miller\u2019in dine bilimin alan\u0131 d\u0131\u015f\u0131nda kalan \u201cvarl\u0131\u011fa anlam ve ama\u00e7 y\u00fckleme\u201d (felsefe ve ahlak) g\u00f6revini y\u00fcklemesi de ele\u015ftirilebilir. Her \u015feyden \u00f6nce \u00e7a\u011fd\u0131\u015f\u0131 kalm\u0131\u015f din d\u0131\u015f\u0131nda \u00e7a\u011fda\u015f ahlak ve felsefe dizgelerinin (\u00f6rne\u011fin h\u00fcmanizmin, varolu\u015f\u00e7ulu\u011fun) bilimle daha iyi b\u00fct\u00fcnle\u015fece\u011fi s\u00f6ylenebilir. Bu konuda \u00e7ocuklu\u011fumdan, mahallemizde kad\u0131nlar\u0131n bebeklerini sevdikten sonra, kendilerini toparlay\u0131p, \u201cben seni de\u011fil seni yaratan Rabbimi seviyorum\u201d deyi\u015flerini an\u0131ms\u0131yorum. Do\u011frudan insan\u0131 sevmenin Allah sevgisine kar\u015f\u0131 i\u015flenmi\u015f bir \u201chata\u201d say\u0131ld\u0131\u011f\u0131n\u0131 sonra \u00f6\u011frendim. Bug\u00fcnlerde \u201cy\u00f6neticilerimizden\u201d s\u0131k s\u0131k duymaya ba\u015flad\u0131\u011f\u0131m\u0131z \u201cbiz insan\u0131 (bazen \u201cb\u00fct\u00fcn insanlar\u0131\u201d) yaradan\u0131ndan \u00f6t\u00fcr\u00fc severiz\u201d s\u00f6z\u00fc bu ba\u011flamda daha bir \u201canlam\u201d kazan\u0131yor: \u00d6ted\u00fcnya sevgisini bud\u00fcnya sevgisi \u00f6n\u00fcne alan, insan sevgisini Allah sevgisi gerisine koyan bir anlay\u0131\u015f, se\u00e7ilebilecek tek ahlak de\u011fildir. Farkl\u0131 dinlere g\u00f6re farkl\u0131 i\u00e7erikler kazanabilen bu (e\u015fitsizlik\u00e7i) ahlak anlay\u0131\u015f\u0131 kar\u015f\u0131s\u0131nda, insanlara ve do\u011faya kar\u015f\u0131 \u201cdolays\u0131z\u201d sevgi ili\u015fkileri geli\u015ftirilmesi olanaklar\u0131n\u0131n yarat\u0131lmaya \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 en az\u0131ndan bir ahlak anlay\u0131\u015f\u0131 daha (bilimsel d\u00fcnya, tarih ve toplum anlay\u0131\u015f\u0131na dayand\u0131r\u0131lan dayan\u0131\u015fmac\u0131, b\u00f6l\u00fc\u015fmeci, evrensel emek ahlak\u0131) vard\u0131r.<\/p>\n

            Son olarak dinlerin (kendilerini \u00e7\u0131k\u0131\u015flar\u0131ndan neden sonra ele\u015ftiriler kar\u015f\u0131s\u0131nda ak\u0131lla, felsefeyle destekleme gereksinimi duyulmu\u015f olsa da) bir inan\u00e7 ve inan\u00e7lara dayand\u0131r\u0131lan ak\u0131l y\u00fcr\u00fctme dizgesi olup, rasyonel d\u00fc\u015f\u00fcn\u00fc\u015f do\u011frultusunda bir spek\u00fclasyon etkinli\u011fi olu\u015fturulan felsefe alan\u0131nda fazla bir \u015fans\u0131n\u0131n bulunmad\u0131\u011f\u0131 s\u00f6ylenebilir.<\/p>\n","protected":false},"excerpt":{"rendered":"

            Miller\u2019in as\u0131l tasas\u0131n\u0131n bilimin hakk\u0131n\u0131 vermekten \u00e7ok \u0130sa\u2019y\u0131 \u00e7arm\u0131htan kurtarmak oldu\u011fu s\u00f6ylenebilir. Amac\u0131n\u0131n Tanr\u0131 inanc\u0131n\u0131 ve din kurumunu savunmak (hi\u00e7 de\u011filse g\u00fc\u00e7 yitirmesini engellemek) oldu\u011fu sonucuna var\u0131labilir. \u00c7\u00f6z\u00fcm\u00fc, dinin, do\u011fa bilimleri alan\u0131ndan \u00e7ekilmesi, bilimin ilgi alan\u0131 i\u00e7inde bulunmayan \u201cvarl\u0131\u011fa anlam ve ama\u00e7 y\u00fcklenmesi\u201d ile (yani ahlakla ve felsefeyle) ilgilenmesi. Oysa din inanca bilim d\u00fc\u015f\u00fcnmeye dayan\u0131r. […]<\/p>\n","protected":false},"author":492,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[109,32,221,222,29],"tags":[684],"class_list":["post-10340","post","type-post","status-publish","format-standard","hentry","category-72-sayi","category-evrim","category-felsefe","category-tarih","category-toplum","tag-miller"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/10340","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/492"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=10340"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/10340\/revisions"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=10340"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=10340"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=10340"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}