{"id":11348,"date":"2011-06-01T21:13:31","date_gmt":"2011-06-01T18:13:31","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=11348"},"modified":"2017-06-06T21:23:10","modified_gmt":"2017-06-06T18:23:10","slug":"kompartimanlasmis-kafayapisi-ile-gece-ve-gunduz-mitosu-baglantisi","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2011\/06\/01\/kompartimanlasmis-kafayapisi-ile-gece-ve-gunduz-mitosu-baglantisi","title":{"rendered":"Kompart\u0131manla\u015fm\u0131\u015f kafayap\u0131s\u0131 ile \u2018gece ve g\u00fcnd\u00fcz mitosu\u2019 ba\u011flant\u0131s\u0131"},"content":{"rendered":"

Bir ilahiyat\u00e7\u0131 profes\u00f6r, Gece ile G\u00fcnd\u00fcz\u2019\u00fcn, G\u00fcne\u015f\u2019ten ba\u011f\u0131ms\u0131z varl\u0131klar olduklar\u0131n\u0131 Kur\u2019an ayetlerine dayanarak ileri s\u00fcrmekte. Ortada \u201ckomik\u201d olmaktan \u00f6te \u201ctrajik\u201d bir durum var. Bunlardan biri, sav\u0131 ortaya atan\u0131n bir ilahiyat\u00e7\u0131 \u201cprofes\u00f6r\u201d olmas\u0131 yan\u0131 s\u0131ra, yan\u0131na sav\u0131n\u0131 kan\u0131tlamak \u00fczere Norve\u00e7\u2019e \u201cara\u015ft\u0131rmaya\u201d g\u00f6t\u00fcrd\u00fc\u011f\u00fc bir astronomi ve uzay bilimleri profes\u00f6r\u00fcn\u00fc alabilmesi. Dolay\u0131s\u0131yla durum, ciddiye almaya, yan\u0131t vermeye de\u011fmeyecek tekil bir fantezi olmaktan \u00f6te.<\/em><\/p>\n

Son g\u00fcnlerde (12 Haziran se\u00e7imleri ertesinde) \u201cg\u00fcnd\u00fcz\u201d ve \u201cgece\u201d do\u011fa olgular\u0131 hakk\u0131nda g\u00fcnl\u00fck ve bilimsel bilgilerimizi \u201calt\u00fcst edece\u011fi\u201d s\u00f6ylenen bir g\u00f6r\u00fc\u015f ileri s\u00fcr\u00fcld\u00fc. Ondan yana ve ona kar\u015f\u0131 haberler ve g\u00f6r\u00fc\u015fler gazetelerde ve internet sitelerinde tart\u0131\u015f\u0131lmakta. S\u0131ra dergilerde.<\/p>\n

 <\/p>\n

\u00c7\u0131k\u0131\u015f\u0131 bulunmayan giri\u015f<\/em><\/strong><\/p>\n

Bir ilahiyat\u00e7\u0131 profes\u00f6r, D\u00fcnya\u2019n\u0131n ekseni (yan\u0131lm\u0131yorsam) 23 derece e\u011fik olarak kendi \u00e7evresinde ve G\u00fcne\u015f\u2019in \u00e7evresinde d\u00f6nmesinin \u00fcr\u00fcn\u00fc olarak olu\u015fan Gece ile G\u00fcnd\u00fcz\u2019\u00fcn, G\u00fcne\u015f\u2019ten ba\u011f\u0131ms\u0131z varl\u0131klar olduklar\u0131n\u0131 Kur\u2019an<\/em> ayetlerine dayanarak ileri s\u00fcrmekte. (1)<\/p>\n

Bu g\u00f6r\u00fc\u015f, do\u011fa bilimcisi ama ayn\u0131 zamanda k\u00f6ktendinci olduklar\u0131 anla\u015f\u0131lan kimi akademisyenler aras\u0131nda yanda\u015f bulmaya ba\u015flam\u0131\u015f g\u00f6r\u00fcn\u00fcyor. B\u00f6ylece \u201cbilim \u00fcst\u00fc\u201d tanr\u0131sal bir ger\u00e7ek olarak benimsenme yolunda. Kimilerince ise \u201cg\u00fcl\u00fcn\u00e7, sa\u00e7ma, safsata\u201d gibi a\u015fa\u011f\u0131lamalarla ele\u015ftirilmekte.<\/p>\n

Ortada \u201ckomik\u201d olmaktan \u00f6te \u201ctrajik\u201d bir durumun varl\u0131\u011f\u0131n\u0131 g\u00f6steren ipu\u00e7lar\u0131 da var. Bunlardan biri, sav\u0131 ortaya atan\u0131n bir ilahiyat\u00e7\u0131 \u201cprofes\u00f6r\u201d olmas\u0131 yan\u0131 s\u0131ra, yan\u0131na sav\u0131n\u0131 kan\u0131tlamak \u00fczere Norve\u00e7\u2019e \u201cara\u015ft\u0131rmaya\u201d g\u00f6t\u00fcrd\u00fc\u011f\u00fc bir astronomi ve uzay bilimleri profes\u00f6r\u00fcn\u00fc alabilmesi. Dolay\u0131s\u0131yla durum, ciddiye almaya, yan\u0131t vermeye de\u011fmeyecek tekil bir fantezi olmaktan \u00f6te. Toplumumuzda ony\u0131llard\u0131r izlenen e\u011fitim politikalar\u0131n\u0131n ac\u0131 meyvelerinin dev\u015firilmeye ba\u015flanaca\u011f\u0131n\u0131 g\u00f6steren \u201ck\u00fclt\u00fcrel alarm\u201d niteli\u011fi ta\u015f\u0131makta.<\/p>\n

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

\u201cNato kafa nato mermer\u201d<\/em><\/strong><\/p>\n

Olay\u0131 \u00f6\u011frendi\u011fimde, \u00e7ocuklu\u011fumda s\u0131k s\u0131k duydu\u011fum \u201cnato kafa nato mermer\u201d s\u00f6z\u00fcn\u00fc \u00e7a\u011fr\u0131\u015ft\u0131rd\u0131m. Ana babalar \u00e7ocuklar\u0131n\u0131, \u00e7ocuklar birbirlerini, i\u015faret parmaklar\u0131n\u0131 b\u00fck\u00fcp kafalar\u0131na t\u0131klatarak bu s\u00f6z\u00fc s\u00f6yleyip, onlar\u0131 kimi zaman yar\u0131 \u015faka kimi zaman ger\u00e7ekten azarlarlard\u0131. Nato\u2019ya \u201cal\u0131nd\u0131\u011f\u0131m\u0131z\u201d o y\u0131llarda bu s\u00f6z\u00fcn anlam\u0131n\u0131 kavramakta zorlan\u0131yordum. Sonradan \u00f6\u011frendim ki s\u00f6z asl\u0131nda, Trakyal\u0131 \u015fivesiyle \u201cNa te kafa, na te mermer\u201d (ha kafa ha mermer) anlam\u0131nda bir ta\u015flamaym\u0131\u015f. Y\u0131llar sonra s\u00f6z\u00fcn bu anlam\u0131yla bile ger\u00e7ekli\u011fi do\u011fru yans\u0131tmad\u0131\u011f\u0131n\u0131 anlad\u0131m. Kimse deyi\u015fte \u00fcst\u00fc \u00f6rt\u00fcl\u00fc olarak belirtildi\u011fi gibi do\u011fu\u015ftan \u201ckal\u0131n kafal\u0131\u201d de\u011fildi. \u00d6yleyse, bu s\u00f6ze yol a\u00e7an d\u00fc\u015f\u00fcn\u00fc\u015f \u00f6rnekleri, ger\u00e7ekli\u011fi bir par\u00e7a bile yans\u0131t\u0131yorsa, kar\u015f\u0131la\u015f\u0131lan (\u201cg\u00fcnd\u00fcz gece olay\u0131\u201d \u00f6rne\u011findeki gibi) durum, belli bir e\u011fitim, belli bir d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7iminin \u00fcr\u00fcn\u00fcd\u00fcr.<\/p>\n

\u0130deolojik sava\u015f\u0131mda, kutsal kitaplardaki bilgilerin bilimsel bilgilerimizle uyu\u015ftu\u011funu, hatta onlar\u0131 a\u015ft\u0131\u011f\u0131n\u0131 kan\u0131tlama cephesini a\u00e7an k\u00f6ktendinciler ya da \u201csiyasal dinciler\u201d baltay\u0131 has\u0131mlar\u0131n\u0131n kalesinin ta\u015f\u0131na vurmu\u015f olduklar\u0131n\u0131 \u00e7ok ge\u00e7meden anlayacaklard\u0131r. Anlayana dek \u00f6teki insanlara ve kendilerine kim bilir ne zararlar verecekler? \u00c7\u00fcnk\u00fc kar\u015f\u0131lar\u0131nda, Tevrat<\/em>\u2019ta olsun, \u0130ncil<\/em>\u2019de olsun, Kur\u2019an<\/em>\u2019da olsun do\u011fa bilimlerinin verileriyle uzla\u015ft\u0131r\u0131lamayacak istemedikleri kadar ayet bulacaklard\u0131r. (2)<\/p>\n

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\u201cG\u00fcnd\u00fcz ile Gece\u201d mitosunun k\u00f6keni ve sorunlar\u0131<\/em><\/strong><\/p>\n

Kutsal Kitap<\/em>\u2019\u0131n (eski T\u00fcrk\u00e7e \u00e7evirisindeki ad\u0131yla Kitab\u0131 Mukaddes<\/em>\u2019in) \u201cyarat\u0131l\u0131\u015f\u201d (Tekvin) kitab\u0131n\u0131n ba\u015f\u0131nda, \u201cTanr\u0131 \u2018\u0131\u015f\u0131k olsun\u2019 diye buyurdu ve \u0131\u015f\u0131k oldu. Tanr\u0131 \u0131\u015f\u0131\u011f\u0131n iyi oldu\u011funu g\u00f6rd\u00fc ve onu karanl\u0131ktan ay\u0131rd\u0131\u201d denmektedir. Anlat\u0131: \u201cI\u015f\u0131\u011fa \u2018G\u00fcnd\u00fcz\u2019 karanl\u0131\u011fa \u2018Gece\u2019 ad\u0131n\u0131 verdi. Ak\u015fam oldu, sabah oldu ve ilk g\u00fcn olu\u015ftu\u201d diye s\u00fcrmektedir. Benzer bi\u00e7imde Kur\u2019an<\/em>\u2019da (T\u00fcrkiye Diyanet Vakf\u0131 \u00e7evirisine g\u00f6re) Enbiy\u00e2 suresinin 33. ayetinde \u201cO geceyi, g\u00fcnd\u00fcz\u00fc, g\u00fcne\u015fi, ay\u0131\u2026 yaratand\u0131r\u201d denerek, Gece\u2019ye ve G\u00fcnd\u00fcz\u2019e g\u00fcne\u015f yan\u0131 s\u0131ra ba\u011f\u0131ms\u0131z varl\u0131klar olma konumu tan\u0131nmaktad\u0131r.<\/p>\n

\"\"
Gece ile G\u00fcnd\u00fcz\u2019\u00fcn, G\u00fcne\u015f\u2019ten ba\u011f\u0131ms\u0131z varl\u0131klar olduklar\u0131n\u0131 Kur\u2019an\u2019a at\u0131f yaparak ileri s\u00fcren ilahiyat profes\u00f6r\u00fc Abd\u00fclaziz Bay\u0131nd\u0131r, \u201cS\u00fcleymaniye Vakf\u0131 \u0130lmi Heyeti\u201dyle Norve\u00e7\u2019e gidip \u201cara\u015ft\u0131rmalar\u201d da yapm\u0131\u015f!<\/figcaption><\/figure>\n

\"\" Buradan, tektanr\u0131c\u0131 dinsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn kutsal kitaplar gelene\u011finde, \u0131\u015f\u0131\u011f\u0131n bir do\u011fa olgusu olmaktan \u00e7ok bir varl\u0131k, daha do\u011frusu bir yarat\u0131k olarak alg\u0131land\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. Tanr\u0131n\u0131n g\u00fcnd\u00fcz ile geceyi birbirinden ay\u0131rd\u0131ktan sonra yer ile g\u00f6\u011f\u00fc de ay\u0131rd\u0131\u011f\u0131 belirtilmektedir. Bu, elimize \u201cgece ile g\u00fcnd\u00fcz\u201d mitosunun k\u00f6kenine inebilece\u011fimiz ipucunu vermektedir. Ger\u00e7ekten, mitosun ge\u00e7mi\u015fi, \u0130srailo\u011flullar\u0131 dincilerinin Babil s\u00fcrg\u00fcn\u00fc s\u0131ras\u0131nda tan\u0131y\u0131p etkilendikleri Enuma Eli\u015f<\/em> Babil Yarat\u0131l\u0131\u015f Destan\u0131\u2019na dayanmaktad\u0131r. Tektanr\u0131c\u0131 gelene\u011fin bu \u00e7oktanr\u0131c\u0131 kayna\u011f\u0131nda, ba\u015ftanr\u0131 Marduk\u2019un ejder tanr\u0131\u00e7a Tiamat\u2019\u0131 \u00f6ld\u00fcrd\u00fckten sonra bedenini ikiye ay\u0131r\u0131p, yar\u0131s\u0131 ile g\u00f6\u011f\u00fc yar\u0131s\u0131 ile yeri \u201cyap\u0131\u015f\u0131\u201d anlat\u0131l\u0131r. (3) Aya \u0131\u015f\u0131k sa\u00e7t\u0131r\u0131p geceyi ona emanet edi\u015fi, ay yan\u0131 s\u0131ra gecenin de bir \u00f6zne, bir varl\u0131k olarak alg\u0131land\u0131\u011f\u0131n\u0131 g\u00f6stermektedir.<\/p>\n

Konunun b\u00fct\u00fcnc\u00fc bir yakla\u015f\u0131m ve \u00e7\u00f6z\u00fcmleme gerektirdi\u011fini g\u00f6steren \u00f6rnekler verildikten sonra, gece ile g\u00fcnd\u00fcz\u00fcn birer do\u011fa olgusu de\u011fil birer \u201cvarl\u0131k\u201d, dolay\u0131s\u0131yla dinsel d\u00fc\u015f\u00fcn\u00fc\u015fte birer yarat\u0131k olarak alg\u0131land\u0131klar\u0131n\u0131 d\u00fc\u015f\u00fcnenlerin kafa yap\u0131lar\u0131yla do\u011frudan ba\u011flant\u0131l\u0131 bir mitos gelene\u011finden s\u00f6z edilebilir:<\/p>\n

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Seher ile Selim (G\u00fcnd\u00fcz ile Gece) mitosu<\/em><\/strong><\/p>\n

Filistin\u2019deki (M\u00d6 14. y\u00fczy\u0131ldan kalma) Ugarit kenti kal\u0131nt\u0131lar\u0131 aras\u0131ndan \u00e7\u0131kar\u0131lan tabletlerde bulunan, ama ge\u00e7mi\u015finin daha eskiye (S\u00fcmer\u2019e) dayand\u0131\u011f\u0131 ileri s\u00fcr\u00fclen gece ile g\u00fcnd\u00fcz\u00fcn do\u011fu\u015fu anlat\u0131lan bir mitos var elimizde: (4) Seher (Sabah) ile Selim (Ak\u015fam olmal\u0131) esirgeyici ikiz tanr\u0131lard\u0131r. El\u2019in, yani (\u0130lah, Allah s\u00f6zc\u00fc\u011f\u00fcn\u00fcn etimolojisinin dayand\u0131r\u0131ld\u0131\u011f\u0131 anla\u015f\u0131lan tanr\u0131) tanr\u0131lar\u0131n babas\u0131n\u0131n, A\u015ferah\u2019\u0131 (ad\u0131 a\u015fermeyi an\u0131msatan tanr\u0131\u00e7ay\u0131) gebe b\u0131rakmas\u0131n\u0131n sonucu do\u011fmu\u015flard\u0131r. Adlar\u0131n\u0131n ve adlar\u0131na d\u00fczenlenen t\u00f6renlerin, k\u0131s\u0131rl\u0131k tanr\u0131s\u0131 Mot\u2019un u\u011fursuz etkilerinin uzakla\u015ft\u0131r\u0131lmas\u0131nda kullan\u0131ld\u0131\u011f\u0131 ortaya konmu\u015ftur.<\/p>\n

A\u015fk\u0131n\u00f6znele\u015ftirilmi\u015f do\u011fa olgular\u0131 olan g\u00fcnd\u00fcz ile gece mitosunun ge\u00e7mi\u015finin ise daha gerilere, M\u00d6 2. biny\u0131l\u0131n ba\u015flar\u0131nda derlendi\u011fi bilinen Enuma Eli\u015f<\/em> Babil Yarat\u0131l\u0131\u015f Destan\u0131\u2019na dayand\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor. Orada \u0131rmaklar\u0131n tatl\u0131 sular\u0131n\u0131n tanr\u0131s\u0131 Apsu ile k\u00f6rfezin tuzlu sular\u0131n\u0131n tanr\u0131\u00e7as\u0131 Tiamat\u2019\u0131n (cinsel) sular\u0131n\u0131 kar\u0131\u015ft\u0131rd\u0131klar\u0131 s\u00f6ylenir. Bundan Lahmu ile Lahumu adl\u0131 bir tanr\u0131 \u00e7ifti do\u011far. Adlar\u0131n\u0131n I\u015f\u0131k ile Karanl\u0131k ya da G\u00fcnd\u00fcz ile Gece anlam\u0131na geldi\u011fi san\u0131l\u0131yor.<\/p>\n

T\u00fcm bu mitoslar, dinsel d\u00fc\u015f\u00fcn\u00fc\u015f \u00f6ncesi d\u00fc\u015f\u00fcn\u00fc\u015fte do\u011fa g\u00fc\u00e7lerinin ve do\u011fa olgular\u0131n\u0131n, onlar\u0131 d\u00fc\u015f\u00fcnen insanlar gibi duygu ve d\u00fc\u015f\u00fcnce sahibi varl\u0131klar olarak g\u00f6r\u00fcl\u00fcp \u201c\u00f6znele\u015ftirildiklerini\u201d (5) g\u00f6stermektedir. Bunu, do\u011fa g\u00fc\u00e7lerinin ve do\u011fa olgular\u0131n\u0131n (\u00f6zellikle tar\u0131mla ilgili olanlar\u0131n) tar\u0131msal \u00fcretime ba\u015flan\u0131\u015f\u0131n\u0131n sa\u011flayaca\u011f\u0131 olanaklarla ge\u00e7ilen s\u0131n\u0131fl\u0131, devletli, ideolojili uygar toplumda, \u00e7al\u0131\u015fan-\u00e7al\u0131\u015ft\u0131ran, y\u00f6neten-y\u00f6netilen e\u015fitsizlik\u00e7i farkl\u0131la\u015fmas\u0131na tak\u0131larak, onlar\u0131n \u00e7al\u0131\u015ft\u0131ran efendilere ve y\u00f6netenlere benzetilerek a\u015fk\u0131n\u00f6znele\u015ftirilip tanr\u0131la\u015ft\u0131r\u0131lmas\u0131 izleyecektir. T\u00fcm bu bilgiler bize, tektanr\u0131c\u0131 dinin kutsal kitaplar\u0131n\u0131n \u00f6znele\u015ftirilmi\u015f do\u011fa g\u00fc\u00e7lerinin din \u00f6ncesi bir ilkel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn kal\u0131nt\u0131lar\u0131 olduklar\u0131n\u0131 g\u00f6sterir.<\/p>\n

Do\u011fa g\u00fc\u00e7lerinin ve olgular\u0131n\u0131n \u00f6zneler olarak alg\u0131lanmas\u0131n\u0131n dinsel d\u00fc\u015f\u00fcn\u00fc\u015f ve inan\u00e7lar gelene\u011fine ge\u00e7erek varl\u0131\u011f\u0131n\u0131 Kur\u2019an<\/em>\u2019a dek s\u00fcrd\u00fcrd\u00fc\u011f\u00fc anla\u015f\u0131l\u0131yor. Ger\u00e7ekten Enbiy\u00e2 suresinin 30. ayetinde: \u201c\u0130nkar edenler g\u00f6klerle yer biti\u015fik bir halde iken bizim onlar\u0131 birbirinden kopard\u0131\u011f\u0131m\u0131z\u0131 \u2026 g\u00f6r\u00fcp d\u00fc\u015f\u00fcnmediler mi?\u201d yaz\u0131l\u0131d\u0131r. T\u00fcrk\u00e7eye \u00e7evirenlerin yapt\u0131\u011f\u0131 (ayn\u0131 sayfadaki) a\u00e7\u0131klamada ise, \u201cTabiat ilimlerindeki geli\u015fmeler, bu ayetin daha iyi anla\u015f\u0131lmas\u0131na yard\u0131mc\u0131 olmu\u015ftur. Nitekim baz\u0131 ilim adamlar\u0131na g\u00f6re uzaydaki cisimler vaktiyle bir gaz k\u00fctlesi halinde idi. Zamanla \u2026 (ondan) k\u00fcreler bi\u00e7iminde par\u00e7alar kopmu\u015f\u201d s\u00f6zleriyle din ile bilimi uzla\u015ft\u0131rma \u00e7abas\u0131na girilmi\u015ftir.<\/p>\n

Dahas\u0131, ayn\u0131 surenin iki sonraki (32.) ayetinde (Enuma Eli\u015f<\/em>\u2019e daha yak\u0131n bir benzerlikle) \u201cBiz g\u00f6ky\u00fcz\u00fcn\u00fc korunmu\u015f bir tavan gibi yapt\u0131k\u201d s\u00f6zleri kar\u015f\u0131s\u0131nda ise \u00e7evirmenler, gene bir a\u00e7\u0131klamayla, metne kar\u0131\u015fma gere\u011fi duymu\u015flard\u0131r. Okuyucuyu \u201d korunmu\u015f tavan\u201d deyi\u015finin \u201cbir benzetme\u201d oldu\u011fu yolunda uyarmaktad\u0131rlar. Bilimsel ger\u00e7eklerle dinsel inan\u00e7lar\u0131 uzla\u015ft\u0131rma yolundaki bu tutum, yeni yeni sorunlar yarat\u0131r. Bir kez do\u011frudan do\u011fruya Kur\u2019an<\/em>\u2019da, baz\u0131 ayetlerin \u201cm\u00fcte\u015fabih\u201d (te\u015fbih, benzetme ta\u015f\u0131yan) nitelikte oldu\u011fu belirtilmektedir. Hangilerinin benzetmeci (mecazi anlamda) olup hangilerinin olmad\u0131\u011f\u0131ysa, \u00e7\u00f6z\u00fclmesi olanaks\u0131z bir k\u00f6rd\u00fc\u011f\u00fcm olu\u015fturur. B\u00f6yle bir durum kar\u015f\u0131s\u0131nda her \u00fc\u00e7 tektanr\u0131c\u0131 dinde (daha do\u011frusu tektanr\u0131c\u0131 dinin her \u00fc\u00e7 evresinde) de k\u00f6ktendinciler her bir s\u00f6z\u00fcn s\u00f6zl\u00fck anlam\u0131yla anla\u015f\u0131lmas\u0131 ve onlara o durumlar\u0131yla (yorumlamadan) inan\u0131lmas\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc savunmaktad\u0131rlar.<\/p>\n

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YA\u015eAYI\u015e VE D\u00dc\u015e\u00dcN\u00dc\u015e B\u0130\u00c7\u0130MLER\u0130<\/strong><\/p>\n

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\"\"
Enuma Eli\u015f Babil Yarat\u0131l\u0131\u015f Destan\u0131\u2019nda ba\u015ftanr\u0131 Marduk\u2019un ejder tanr\u0131\u00e7a Tiamat\u2019\u0131 \u00f6ld\u00fcrd\u00fckten sonra bedenini ikiye ay\u0131r\u0131p, yar\u0131s\u0131 ile g\u00f6\u011f\u00fc yar\u0131s\u0131 ile yeri \u201cyap\u0131\u015f\u0131\u201d anlat\u0131l\u0131r.<\/figcaption><\/figure>\n

Do\u011fa g\u00fc\u00e7lerine ve do\u011fa olgular\u0131na \u201c\u00f6znelik\u201d y\u00fckleyen k\u00f6ktendinci, siyasal dinci ve din ile bilimi uzla\u015ft\u0131rmac\u0131 kafalar\u0131n i\u015fleyi\u015fini \u00e7\u00f6z\u00fcmleme giri\u015fimi, insanl\u0131\u011f\u0131n k\u00fclt\u00fcrel birikimini olu\u015fturmu\u015f ya\u015fay\u0131\u015f ve d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imlerinin etkilerine bak\u0131larak ba\u015flat\u0131lmal\u0131d\u0131r.<\/p>\n

Bir\u00e7ok yaz\u0131mda ve konu\u015fmamda (6) insanl\u0131\u011f\u0131n d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7iminin evriminin \u00fc\u00e7 evreden ge\u00e7ti\u011fi g\u00f6r\u00fc\u015f\u00fcn\u00fc (ayr\u0131nt\u0131lar\u0131yla) i\u015fledim. Bunlar sihirsel, dinsel, bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imleridir. Yal\u0131n (ilkel) topluluk d\u00f6neminin (\u00fcretimin bilinmedi\u011fi) \u201casalak\u201d ge\u00e7im ve ya\u015fay\u0131\u015f (avc\u0131l\u0131k ve toplay\u0131c\u0131l\u0131k) ko\u015fullar\u0131nda, \u201csihirsel d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imi\u201d g\u00f6r\u00fcl\u00fcr. D\u00fc\u015f\u00fcn\u00fc\u015f daha \u00e7ok analoji (benzetme) mant\u0131\u011f\u0131na dayand\u0131r\u0131l\u0131r. Sihrin \u00f6z\u00fcn\u00fc olu\u015fturan bir d\u00fc\u015f\u00fcn\u00fc\u015f ve eylemle; bir \u015feyin benzeri ya da simgesi etkilenerek asl\u0131 etkilenmeye \u00e7al\u0131\u015f\u0131l\u0131r.<\/p>\n

\u00dcretimin (bitkisel ve hayvansal besin \u00fcretiminin) ba\u015flamas\u0131n\u0131n sa\u011flad\u0131\u011f\u0131 olanaklarla geli\u015ftirilen s\u0131n\u0131fl\u0131, devletli, ideolojili uygar toplumun end\u00fcstri \u00f6ncesi d\u00f6neminde dinsel d\u00fc\u015f\u00fcn\u00fc\u015f yayg\u0131nla\u015ft\u0131r\u0131l\u0131p kurumsalla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Sihirsel d\u00fc\u015f\u00fcn\u00fc\u015f d\u00f6neminde (insan\u0131n kendine benzeterek) \u00f6znele\u015ftirdi\u011fi do\u011fa g\u00fc\u00e7lerinden ve do\u011fa olgular\u0131ndan baz\u0131lar\u0131 (\u00f6zellikle tar\u0131mla ilgili olanlar) egemen s\u0131n\u0131flara ve y\u00f6neticilere benzetilerek \u201ca\u015fk\u0131n\u00f6znele\u015ftirilip\u201d tanr\u0131la\u015ft\u0131r\u0131l\u0131rlar. Bu yolda kurulu d\u00fczeni do\u011fal, tanr\u0131sal g\u00f6r\u00fcp g\u00f6steren, yaratma kavram\u0131na, yaratan-yarat\u0131lan (tanr\u0131-kul) ili\u015fkilerine dayand\u0131r\u0131lan inan\u00e7lardan \u201ct\u00fcmdengelim\u201d mant\u0131\u011f\u0131yla yap\u0131lan \u00e7\u0131karsamalar yoluyla bir \u201cdinsel d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imi\u201d geli\u015ftirilir.<\/p>\n

Uygar toplumun, end\u00fcstri (mal ve end\u00fcstriyel tar\u0131m) \u00fcretiminin a\u011f\u0131r basmaya ba\u015flamas\u0131ndan sonraki \u00fcretim ve ya\u015fay\u0131\u015f evresinde, ona uygun bir \u201cbilimsel d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imi\u201d belirmeye ba\u015flar. Bu d\u00fc\u015f\u00fcn\u00fc\u015fte, daha \u00e7ok, olaylar\u0131n nedenlerini ara\u015ft\u0131r\u0131p onlar\u0131 etkileyerek sonu\u00e7lar\u0131n\u0131n istenen y\u00f6nde de\u011fi\u015ftirilmesine \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 \u201cnedensellik\u00e7i\u201d d\u00fc\u015f\u00fcn\u00fc\u015f y\u00f6ntemi, dinsel d\u00fc\u015f\u00fcn\u00fc\u015f d\u00f6neminin her olgunun ve olay\u0131n Tanr\u0131n\u0131n istenciyle (ere\u011fiyle) a\u00e7\u0131klanmaya \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 \u201cereksellik\u00e7i\u201d y\u00f6ntemini yerinden etmeye ba\u015flar.<\/p>\n

Bu a\u00e7\u0131klamalardan, tarihin \u00e7e\u015fitli evrelerindeki \u00e7e\u015fitli d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imlerinin yap\u0131s\u0131 ile \u00e7a\u011f\u0131m\u0131zda g\u00f6r\u00fclen \u00e7a\u011fda\u015f ve baz\u0131 \u00e7a\u011fd\u0131\u015f\u0131 d\u00fc\u015f\u00fcn\u00fc\u015f al\u0131\u015fkanl\u0131klar\u0131n\u0131n (bu ara din ile bilimi uzla\u015ft\u0131rma giri\u015fiminin) \u00e7\u00f6z\u00fcmlenmesine yard\u0131mc\u0131 olabilecek kuramsal ara\u00e7lar olarak yararlan\u0131labilir.<\/p>\n

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Egemen yan ve kal\u0131nt\u0131 d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imleri<\/em><\/strong><\/p>\n

End\u00fcstri Devrimi ile Bat\u0131 Avrupa\u2019dan ba\u015flayarak, d\u00fcnyan\u0131n d\u00f6rt bir k\u00f6\u015fesine yay\u0131lan end\u00fcstrinin a\u011f\u0131r basaca\u011f\u0131 \u00fcretimle, ona uygun bir ya\u015fay\u0131\u015f bi\u00e7imi geli\u015fmeye ba\u015flad\u0131. Bu geli\u015fmeye ko\u015fut bir \u201cbilimsel d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imi\u201d evresine girildi. Ancak, egemen konuma ge\u00e7mi\u015f olan toplumlarda bile end\u00fcstri ve end\u00fcstriyel tar\u0131m \u00fcretimi yan\u0131nda geleneksel tar\u0131msal \u00fcretim bi\u00e7imlerinin varl\u0131\u011f\u0131n\u0131 bir \u201cyan \u00fcretim bi\u00e7imi\u201d olarak, d\u00fcnyan\u0131n \u00e7e\u015fitli b\u00f6lgelerinde \u00e7e\u015fitli oranlarda s\u00fcrd\u00fcrd\u00fc\u011f\u00fc g\u00f6r\u00fcld\u00fc. B\u00f6yle bir altyap\u0131n\u0131n bir \u201cyan d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imi\u201d olarak dinsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn de s\u00fcrmesini sa\u011flayaca\u011f\u0131 a\u00e7\u0131kt\u0131r.<\/p>\n

Gerisinde s\u0131n\u0131fl\u0131 toplumun biny\u0131llar\u0131n\u0131n deneyiminin yatt\u0131\u011f\u0131 bu \u00e7a\u011fd\u0131\u015f\u0131 d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7iminin (\u00fcstyap\u0131 hemen ve t\u00fcmden de\u011fi\u015ftirilemeyece\u011fine g\u00f6re) varl\u0131\u011f\u0131n\u0131 azalarak da olsa s\u00fcrd\u00fcrmesine \u015fa\u015f\u0131lmamal\u0131. Ayr\u0131ca, end\u00fcstri \u00fcretimine verilen kapitalist y\u00f6n, \u00e7al\u0131\u015fan-\u00e7al\u0131\u015ft\u0131ran, y\u00f6neten-y\u00f6netilen ili\u015fkilerindeki e\u015fitsizlikleri daha art\u0131racakt\u0131r. Tanr\u0131-kul e\u015fitsizlik\u00e7i ili\u015fki \u00f6rne\u011fine dayand\u0131r\u0131lan dinsel d\u00fc\u015f\u00fcn\u00fc\u015f ve de\u011ferler, b\u00f6yle bir d\u00fczenin a\u00e7\u0131klan\u0131p, aklan\u0131p, yeniden \u00fcretilmesinde kullan\u0131labilmektedir. Bu i\u015flevi y\u00fcz\u00fcnden, \u00fcretim ara\u00e7lar\u0131n\u0131 denetleyen s\u0131n\u0131flar\u0131n (Alman \u0130deolojisi<\/em> i\u00e7inde belirtildi\u011fi gibi) (7) d\u00fc\u015f\u00fcnce \u00fcretim ara\u00e7lar\u0131 (e\u011fitim) \u00fczerindeki denetimleri yoluyla desteklenip canl\u0131 tutulmaktad\u0131r.<\/p>\n

\"\"
\u0130nsanlar, bir end\u00fcstri toplumunda ve bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f \u00e7a\u011f\u0131 olmas\u0131 beklenen zamanda, astroloji (bur\u00e7lar) b\u00fcy\u00fc gibi \u201ckal\u0131nt\u0131 d\u00fc\u015f\u00fcn\u00fc\u015f\u201d say\u0131labilecek d\u00fc\u015f\u00fcncelere bile kap\u0131labilmektedirler.<\/figcaption><\/figure>\n

\u0130\u015fsiz emek\u00e7iler yedek ordusu yoluyla \u00fccretlerin ve maa\u015flar\u0131n d\u00fc\u015f\u00fck tutulabildi\u011fi kapitalist d\u00fczende emek\u00e7iler geleceklerini kendi denetimlerinde ve g\u00fcvende g\u00f6rmedikleri oranda, a\u015fk\u0131n\u00f6znelerden yard\u0131m umarak psikolojik destek arayacaklard\u0131r. Hatta kapitalistler aras\u0131 yar\u0131\u015fman\u0131n, d\u00f6nemlik ekonomik ve toplumsal bunal\u0131mlar\u0131n yaratt\u0131\u011f\u0131 iflas tehlikesiyle; i\u00e7 ve d\u0131\u015f sava\u015flar, artan su\u00e7 oranlar\u0131 gibi nedenlerle i\u015fverenler, onlar\u0131n temsilcisi siyasal kadrolar bile, yar\u0131nlar\u0131n\u0131 g\u00fcvende bulmayarak, k\u00fclt\u00fcrel gelenekte haz\u0131r bekletilen inan\u00e7lar\u0131n yarataca\u011f\u0131 umutlardan ve korkulardan etkilenebilmektedirler. \u00d6yle ki, s\u00f6z konusu belirsizlik ve risk ko\u015fullar\u0131 nedeniyle insanlar, bir end\u00fcstri toplumunda ve bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f \u00e7a\u011f\u0131 olmas\u0131 beklenen zamanda, astroloji (bur\u00e7lar) b\u00fcy\u00fc gibi \u201ckal\u0131nt\u0131 d\u00fc\u015f\u00fcn\u00fc\u015f\u201d say\u0131labilecek d\u00fc\u015f\u00fcncelere bile kap\u0131labilmektedirler.<\/p>\n

Bu ko\u015fullarda, end\u00fcstri \u00fcretimi ili\u015fkileri i\u00e7inde bile, d\u00fc\u015f\u00fcnce \u00fcretim ara\u00e7lar\u0131n\u0131 denetleyen s\u0131n\u0131flar\u0131n, onlar\u0131n siyasal erki ele ge\u00e7irmi\u015f partilerinin ve adamlar\u0131n\u0131n denetimindeki aile, cami, okul, medya, i\u00e7indeki \u00f6rg\u00fctlerinin ve etkinliklerinin bi\u00e7imlendirece\u011fi kafa yap\u0131lar\u0131, d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imleri nas\u0131l olabilir? Bu sorunun yan\u0131t\u0131n\u0131; d\u00fcnya genelinde ve soyutta ara\u015ft\u0131rd\u0131ktan sonra toplumumuzun yak\u0131n tarihinin somutunda da ara\u015ft\u0131rarak tamamlamak g\u00fc\u00e7 olamayacak.<\/p>\n

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

 <\/p>\n

KAFALARIN KOMPARTIMANLA\u015eTIRILMASI<\/strong><\/p>\n

 <\/p>\n

\u00c7a\u011fda\u015f, bilimsel teknolojilerle y\u00fcr\u00fct\u00fclen \u00fcretim ya\u015fam\u0131n\u0131n besleyece\u011fi bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f ile \u00e7a\u011fd\u0131\u015f\u0131 \u00fcretim ili\u015fkileri ve bo\u015f zaman etkinlikleri alan\u0131nda beslenen bilimd\u0131\u015f\u0131 d\u00fc\u015f\u00fcn\u00fc\u015f, ayn\u0131 kafalarda yan yana geli\u015febilmektedir. Sonu\u00e7: kompart\u0131manla\u015ft\u0131r\u0131lm\u0131\u015f kafa yap\u0131lar\u0131n\u0131n olu\u015fmas\u0131d\u0131r. \u00d6rne\u011fin i\u015f ya\u015fam\u0131nda rasyonel bilimsel d\u00fc\u015f\u00fcnen ve sorunlar\u0131 bilimsel bir d\u00fc\u015f\u00fcn\u00fc\u015fle, nedenleri ara\u015ft\u0131r\u0131p onlar\u0131 etkileyip sonu\u00e7lar\u0131 de\u011fi\u015ftirerek a\u015fabilme al\u0131\u015fkanl\u0131\u011f\u0131 edinmi\u015f bir yap\u0131 m\u00fchendisini ele al\u0131n. K\u00fc\u00e7\u00fck bir yersars\u0131nt\u0131s\u0131yla y\u0131k\u0131lan yap\u0131s\u0131n\u0131 ve i\u00e7inde ya\u015fam\u0131n\u0131 yitiren, sakat kalan ki\u015filerin ba\u015f\u0131na gelenleri, ereksellik\u00e7i d\u00fc\u015f\u00fcn\u00fc\u015fle (tanr\u0131n\u0131n ere\u011finin ger\u00e7ekle\u015fmesi demek olan) yazg\u0131yla,\u201d takdir-i ilahi\u201d ile a\u00e7\u0131klayabilmektedir.<\/p>\n

Kompart\u0131manla\u015ft\u0131r\u0131lm\u0131\u015f kafalar\u0131n i\u00e7inde bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f kompart\u0131man\u0131yla, dinsel hatta (kal\u0131nt\u0131, marjinal d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imleri olan) sihirsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc, bur\u00e7lara inanc\u0131 da i\u00e7eren kompart\u0131man\u0131 aras\u0131nda sanki s\u0131zd\u0131rmaz bir duvar \u00f6r\u00fclm\u00fc\u015f. Bu t\u00fcr kafalarda, inan\u00e7lar alan\u0131nda, g\u00fcnaha girilece\u011fi korkusuyla, rasyonel, ele\u015ftirel, nedensellik\u00e7i, bilimsel uslamlamalardan ve s\u0131namalardan ka\u00e7\u0131n\u0131lmaktad\u0131r. Gene yersars\u0131nt\u0131s\u0131 \u00f6rne\u011fi yeter. Diyelim sars\u0131nt\u0131n\u0131n \u00fc\u00e7\u00fcnc\u00fc g\u00fcn\u00fcnde, y\u0131k\u0131nt\u0131lar aras\u0131ndan (ileri, bilimsel teknolojik ara\u00e7larla) bir bebe\u011fin canl\u0131 \u00e7\u0131kar\u0131lmas\u0131, Allah\u2019\u0131n onu korumas\u0131yla a\u00e7\u0131klanabilmektedir. Binlerce yeti\u015fkinin, y\u00fczlerce bebe\u011fin \u00f6lm\u00fc\u015f olmas\u0131 ise, sars\u0131nt\u0131n\u0131n \u015fiddetine, yerle\u015fim yerinin fay hatt\u0131ndaki konumuna, yap\u0131lar\u0131n sars\u0131nt\u0131ya dayan\u0131kl\u0131l\u0131k derecesine de\u011fil, \u201cyazg\u0131ya\u201d ba\u011flan\u0131vermektedir.<\/p>\n

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

Kompart\u0131manlar aras\u0131 s\u0131zma<\/em><\/strong><\/p>\n

\"\"
Sihirsel d\u00fc\u015f\u00fcn\u00fc\u015f d\u00f6neminde (insan\u0131n kendine benzeterek) \u00f6znele\u015ftirdi\u011fi do\u011fa g\u00fc\u00e7lerinden ve do\u011fa olgular\u0131ndan baz\u0131lar\u0131 (\u00f6zellikle tar\u0131mla ilgili olanlar) egemen s\u0131n\u0131flara ve y\u00f6neticilere benzetilerek \u201ca\u015fk\u0131n\u00f6znele\u015ftirilip\u201d tanr\u0131la\u015ft\u0131r\u0131l\u0131rlar.<\/figcaption><\/figure>\n

Kompart\u0131manla\u015ft\u0131r\u0131lm\u0131\u015f kafa yap\u0131lar\u0131, salt toplumsal sorunlar\u0131 (hatta do\u011fa ile ba\u011flant\u0131l\u0131 toplumsal sorunlar\u0131) ne \u00f6l\u00e7\u00fcde kavray\u0131p, yorumlay\u0131p, \u00e7\u00f6zebilir? Kompart\u0131manla\u015ft\u0131r\u0131lm\u0131\u015f kafalarda, ister istemez bir kompart\u0131mandan \u00f6tekine s\u0131zmalar olabilmektedir. Bu s\u0131zmalar, giderek aradaki setin y\u0131k\u0131l\u0131p o ya da bu kompart\u0131man\u0131n i\u00e7eri\u011finin \u00f6tekini basmas\u0131, i\u00e7 ve d\u0131\u015f sava\u015flarda, b\u00fcy\u00fck ekonomik bunal\u0131mlarda toplumsal patlamalara yol a\u00e7abilmektedir. Setlerdeki s\u0131zd\u0131rman\u0131n bireysel kafalarda kald\u0131\u011f\u0131 durumlarda ve setin y\u0131k\u0131lmas\u0131 durumunda, bireyleri hatta t\u00fcm bir aileyi sarmal\u0131na \u00e7eken trajediler do\u011furabilmektedir. (8)<\/p>\n

 <\/p>\n

Ger\u00e7ekli\u011fin yads\u0131n\u0131p ger\u00e7e\u011fin tepetakla edilebilmesi<\/em><\/strong><\/p>\n

Bertrand Russell, Bat\u0131 Felsefesi Tarihi<\/em> ad\u0131yla \u00e7evrilen yap\u0131t\u0131nda, Pythagorasc\u0131lar\u0131n matematikte geometride rasyonel, tutarl\u0131 d\u00fc\u015f\u00fcnceler, hatta bulu\u015flar geli\u015ftirmi\u015fken, din felsefesinde say\u0131 mistisizmine ve ruhg\u00f6\u00e7\u00fc inanc\u0131na sar\u0131labilmelerini a\u00e7\u0131klayan bir yorum geli\u015ftirmi\u015ftir: Yorumda (\u201ckompart\u0131manla\u015fma\u201d benzeri bir kavram kullan\u0131lmamakla birlikte) kompart\u0131manla\u015ft\u0131r\u0131lm\u0131\u015f kafalardaki settin y\u0131k\u0131l\u0131\u015f\u0131n\u0131 and\u0131ran bir durumdan s\u00f6z edilmektedir.<\/p>\n

Aristokratik dinsel d\u00fc\u015f\u00fcncelerle (aristokratlar\u0131n tanr\u0131soylu olduklar\u0131 inanc\u0131yla) yeti\u015fmi\u015f Pythagoras\u2019\u0131n, do\u011fup b\u00fcy\u00fcd\u00fc\u011f\u00fc Samos (bug\u00fcnk\u00fc Sisam) toplumunu, aristokratlar\u0131n atalar\u0131ndan kal\u0131tt\u0131klar\u0131 do\u011fu\u015ftan hak ve yetenekle y\u00f6netmeleri gerekirken, bir devrim sonucu y\u00f6netimin halk\u0131n (demosun) eline ge\u00e7mesini kafas\u0131na sindiremedi\u011fi ileri s\u00fcr\u00fcl\u00fcr. \u0130\u00e7ine d\u00fc\u015ft\u00fc\u011f\u00fc durum, kuramla olgunun uyu\u015fmamas\u0131, hatta \u00e7eli\u015fmesidir. Russell bu gibi durumlarda insan kafas\u0131n\u0131n, iki d\u00fc\u015f\u00fcnsel tepkiden birini geli\u015ftirebilme olas\u0131l\u0131\u011f\u0131n\u0131 saptar: Biri kuram\u0131 olgulara, ger\u00e7ekli\u011fe uyacak bir bi\u00e7imde d\u00fczeltmek ya da de\u011fi\u015ftirmektir. \u00d6tekisi, kuram\u0131n do\u011frulu\u011funa eksiksiz bir inan\u00e7la, g\u00f6zle g\u00f6r\u00fcnen olgular\u0131n, ya\u015fanan ya\u015fam\u0131n, ger\u00e7ekli\u011fin k\u0131sacas\u0131 \u201cbu d\u00fcnyan\u0131n\u201d yads\u0131nmas\u0131d\u0131r. Bu ikinci tepkiyi g\u00f6sterip Samos\u2019dan Kroton\u2019a g\u00f6\u00e7en Pythagoras orada \u00e7evresine toplad\u0131\u011f\u0131 aristokratik inan\u00e7l\u0131 bilgelerle birlikte de\u011fi\u015fmez \u201cger\u00e7e\u011fi\u201d ara\u015ft\u0131rmaya giri\u015fir: Ger\u00e7ek, yerden yere, zamandan zamana de\u011fi\u015fmez. Zaman\u0131nda y\u00f6netim bi\u00e7imlerinin de\u011fi\u015fti\u011fi g\u00f6r\u00fcl\u00fcyorsa, bu, duyu organlar\u0131m\u0131z\u0131n bizi aldatmas\u0131n\u0131n \u00fcr\u00fcn\u00fc olan bir yan\u0131lsamad\u0131r. Bu durumda g\u00f6zlerimizi, kulaklar\u0131m\u0131z\u0131 kapay\u0131p de\u011fi\u015fmez, evrensel ger\u00e7e\u011fi kafam\u0131zda aramal\u0131y\u0131z. Orada say\u0131lar\u0131 buluruz. D\u00fcnyan\u0131n her yerinde iki ikidir ve iki kere iki d\u00f6rt eder. \u00d6yleyse say\u0131lar ger\u00e7ektir. Bu yolda 1 say\u0131s\u0131n\u0131n tanr\u0131, kendisiyle \u00e7arp\u0131lan herhangi bir say\u0131n\u0131n sonucu olarak olu\u015fan karesay\u0131n\u0131n (ve kare bi\u00e7iminin) adalet oldu\u011fu inanc\u0131na var\u0131r. \u00c7\u00fcnk\u00fc d\u00f6rt k\u0131y\u0131s\u0131 birbirine e\u015fittir. Adalet e\u015fitlik oldu\u011funa g\u00f6re, kare e\u015fitliktir. Toplumda ise, e\u015fitlik, ancak herkesin \u201chak etti\u011fine e\u015fit\u201d i\u015fi g\u00f6r\u00fcp ona e\u015fit konumda (e\u015fitsiz) yerinde tutulmas\u0131yla sa\u011flan\u0131r. (9)<\/p>\n

Gerisini Platon tamamlam\u0131\u015ft\u0131r: Ruh (ak\u0131l) bir zamanlar bedenin tutsa\u011f\u0131 olmaks\u0131z\u0131n idealar (d\u00fc\u015f\u00fcnceler, say\u0131lar) evreninde ya\u015farken ger\u00e7e\u011fi kavram\u0131\u015ft\u0131r. Sonra (nedense?) nesneler evrenine d\u00fc\u015f\u00fcp bedene hapsolmu\u015ftur. Bu evrende \u00f6nce, g\u00f6r\u00fcp ya\u015fad\u0131klar\u0131n\u0131 ger\u00e7ek san\u0131r. Oysa onlar birer san\u0131 (Yun. doksa<\/em>) de\u011ferindedir. Ger\u00e7e\u011fe ancak aristokrat \u00e7ocuklar\u0131ndan yeteneklilere felsefe, diyalektik \u00f6\u011fretilmesiyle ula\u015f\u0131labilir. O zaman bu d\u00fcnyada g\u00f6rd\u00fcklerinin, idealar\u0131n g\u00f6lgeleri, bozuk kopyalar\u0131 olup, ruhlar\u0131n\u0131n idealar d\u00fcnyas\u0131nda ya\u015farken tan\u0131d\u0131\u011f\u0131 idealar\u0131n do\u011fru bilgisine (Yun. episteme<\/em>) ula\u015fabileceklerdi. \u00d6yleyse do\u011fru bilgi duyu organlar\u0131m\u0131zla edinilenler de\u011fil ak\u0131ldan \u00e7\u0131kar\u0131lanlard\u0131r. (10) Bu a\u00e7\u0131klamalar\u0131n \u0131\u015f\u0131\u011f\u0131nda, tek tanr\u0131c\u0131 dinsel d\u00fc\u015f\u00fcn\u00fc\u015fte kar\u015f\u0131la\u015f\u0131lacak \u201c\u00f6ted\u00fcnyac\u0131l\u0131k\u201d ve Brahmac\u0131l\u0131kta kar\u015f\u0131lanacak \u201c\u00f6teya\u015famc\u0131l\u0131k\u201d bir t\u00fcr bu d\u00fcnyay\u0131 yads\u0131ma tepkisi olarak yorumlanabilir.<\/p>\n

 <\/p>\n

K\u00f6ktendinci ve Siyasal \u0130slamc\u0131 kafayap\u0131s\u0131<\/em><\/strong><\/p>\n

Tarihin \u00e7e\u015fitli d\u00f6nemlerinde dinsel dogmalarla d\u00f6nemin uygulamalar\u0131 aras\u0131nda \u00e7eli\u015fki g\u00f6renler, dinlerin \u201cyozla\u015fmam\u0131\u015f\u201d ilk de\u011ferlerine d\u00f6n\u00fclmesini isterler. Bu kimselerin, \u201ck\u00f6ktendinci\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda toplanabilecek topluluklar olu\u015fturup, ak\u0131mlar yaratt\u0131klar\u0131 g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Dinsel metinlerin \u00e7e\u015fitli ve birbirine z\u0131t yorumlar\u0131 kar\u015f\u0131s\u0131nda s\u00f6z konusu ak\u0131mlarda birle\u015fen kimseler, onlar\u0131 yoruma yer vermeyecek bi\u00e7imde yaz\u0131ld\u0131klar\u0131 anlam\u0131yla mutlak do\u011frular olarak g\u00f6rme e\u011filimi g\u00f6sterirler.<\/p>\n

K\u00f6ktendinciler yan\u0131 s\u0131ra dinsel d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc benimsemi\u015f kimi bilimciler ve politikac\u0131lar da benzeri e\u011filimler i\u00e7ine girebilmektedirler. Hele siyasal erki ele ge\u00e7irmeye \u00e7al\u0131\u015fan dinci partilerce \u00f6rg\u00fctlendirilmi\u015flerse! Onlar ger\u00e7ekli\u011fi yads\u0131may\u0131p, uzmanl\u0131k alanlar\u0131 gere\u011fi edindikleri bilimsel bilgilerle dinsel bilgilerini uzla\u015ft\u0131rma yoluna gireceklerdir. Bu yol kafalar\u0131n\u0131, kutsal sayd\u0131klar\u0131 metinlerde okuduklar\u0131n\u0131n bilimsel do\u011frular\u0131 i\u00e7erdi\u011fi sonucuna g\u00f6t\u00fcrebilmektedir.<\/p>\n

Yak\u0131n tarihimizde, Cumhuriyet\u2019i kuran y\u00f6neticiler, bilindi\u011fi gibi, toplumsal sorunlar\u0131m\u0131z\u0131 \u00e7\u00f6zemez duruma d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc d\u00fc\u015f\u00fcnd\u00fckleri kafalar\u0131 yeti\u015ftiren dinsel e\u011fitim kurumlar\u0131n\u0131 kapatma yoluna gittiler. Latince alfabeye ge\u00e7ip, Bat\u0131 bilim, teknoloji ve de\u011ferlerine y\u00f6nelme amac\u0131n\u0131 ger\u00e7ekle\u015ftirme yan\u0131 s\u0131ra dinsel k\u00fclt\u00fcr\u00fcn beslendi\u011fi damarlar\u0131 kesme gibi bir i\u015fi ba\u015fararak, bir ta\u015fla iki ku\u015fu vurma becerisi g\u00f6sterdiler.<\/p>\n

Ancak, kurduklar\u0131 yeni, bud\u00fcnyac\u0131, bat\u0131c\u0131 e\u011fitim kurumlar\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 ve g\u00fcvenli\u011fini \u201ce\u011fitimin birli\u011fi\u201d (tevhidi tedrisat) politikas\u0131yla sa\u011flamaya \u00e7al\u0131\u015ft\u0131lar. Ge\u00e7mi\u015f y\u00f6netimlerce ve ya\u015fl\u0131 ku\u015faklarca kitlelere ve \u00e7ocuklara dayat\u0131l\u0131p, onlarca i\u00e7selle\u015ftirilen inan\u00e7lara g\u00f6sterilen bask\u0131lar\u0131n bir tepki ve birikim yaratmas\u0131 ka\u00e7\u0131n\u0131lmazd\u0131. Bu bask\u0131n\u0131n, toplumsal patlamalara varmamas\u0131na, ya da bar\u0131\u015f\u00e7\u0131 denebilecek siyasal, \u00f6rg\u00fctl\u00fc \u00e7\u0131k\u0131\u015f noktalar\u0131 aranmas\u0131na yol a\u00e7mamas\u0131, belki Kuran kurslar\u0131n\u0131n yasaklanmamas\u0131yla sa\u011flanabilirdi. Kitleler, buralarda \u00f6\u011fretilen, ezberledikleri Arap\u00e7a s\u00f6zlere, anlamlar\u0131n\u0131 bilmeden, t\u00f6rensel bir sayg\u0131 g\u00f6stermeyi s\u00fcrd\u00fcrmekle yetinebilirlerdi. B\u00f6ylece bask\u0131n\u0131n yaratt\u0131\u011f\u0131 bas\u0131n\u00e7 ve toplumsal gerilim (belki) azalt\u0131labilirdi.<\/p>\n

Tek partili d\u00fczenin ve d\u00fcnya konjonkt\u00fcr\u00fcn\u00fcn (\u0130kinci D\u00fcnya Sava\u015f\u0131 ko\u015fullar\u0131nda) yaratt\u0131\u011f\u0131 ekonomik ve siyasal olumsuz sonu\u00e7lar inan\u00e7 sorunuyla birle\u015fti. \u00c7\u00f6z\u00fcmleri de, \u00e7ok partili ya\u015fama ge\u00e7i\u015f sonras\u0131 ger\u00e7ekle\u015ftirilen \u00f6nce \u00fcst\u00fc \u00f6rt\u00fcl\u00fc, sonra a\u00e7\u0131k \u201cSiyasal \u0130slam\u201c yolunda arand\u0131. Bu yolda \u00e7a\u011fda\u015f bilimsel e\u011fitim ve e\u011fitimin birli\u011fi ilkeleri \u00fczerinde iki gedik a\u00e7\u0131ld\u0131:<\/p>\n

Bunlardan biri, orta\u00f6\u011frenimde meslek e\u011fitimi bahanesiyle imam hatip liselerinin a\u00e7\u0131lmas\u0131d\u0131r. Buralarda bilim dersleri yan\u0131 s\u0131ra din derslerinin \u00f6\u011fretilmesidir. B\u00f6ylece dinsel e\u011fitimin ve dinsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn devlet okullar\u0131nda kamusal \u00e7apta geri \u00e7a\u011fr\u0131l\u0131p desteklenmesidir. Say\u0131lar\u0131n\u0131n ve \u00f6\u011frencilerinin, genel liselerinkine varacak dereceye dek art\u0131r\u0131lmas\u0131d\u0131r. B\u00f6yle bir ikili e\u011fitim dizgesi, kafalar\u0131n, okullardan ba\u015flanarak kompart\u0131manla\u015ft\u0131r\u0131lmas\u0131 sonucunu do\u011furacakt\u0131. Kompart\u0131manlardan birinde dinsel, \u00f6tekinde bilimsel bilgi birikimi, ayn\u0131 ki\u015filerde, baz\u0131 alanlarda bilimsel, baz\u0131 alanlarda dinsel d\u00fc\u015f\u00fcn\u00fc\u015f yolunu i\u015fletecekti. S\u0131radan orta\u00f6\u011fretim okullar\u0131na zorunlu din bilgisi derslerinin konmas\u0131 ise bu e\u011filimin t\u00fcm orta\u00f6\u011fretime yay\u0131lmas\u0131 demekti.<\/p>\n

Liseden, meslek lisesinden \u00e7\u0131k\u0131p \u00fcniversiteye kompart\u0131manla\u015ft\u0131r\u0131lm\u0131\u015f kafalarla gelen \u00f6\u011frencileri her alanda bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f kanallar\u0131na y\u00f6nlendirmek kolay olmayacakt\u0131. Dinci \u00f6rg\u00fctlenmelerin, bu t\u00fcr kafalarda kompart\u0131manlara ay\u0131ran setlerin y\u0131k\u0131lmas\u0131 y\u00f6n\u00fcndeki \u00e7abalar\u0131, kompart\u0131manlar aras\u0131 s\u0131zmalar\u0131 art\u0131racakt\u0131.<\/p>\n

\u00d6\u011fretimin birli\u011fi ilkesinde ikinci gedikle, \u00fcniversitelere ba\u011fl\u0131 ilahiyat fak\u00fcltelerinin a\u00e7\u0131l\u0131p, say\u0131lar\u0131n\u0131n herhangi bir bilim dal\u0131ndaki fak\u00fclteninkini a\u015facak hedefe ula\u015f\u0131lmas\u0131 y\u00f6n\u00fcnde art\u0131r\u0131lacakt\u0131. Sonu\u00e7, y\u00fcksek\u00f6\u011fretimde yaln\u0131zca ilahiyat fak\u00fcltelerinde de\u011fil, toplum bilimleri, hatta do\u011fa bilimleri dallar\u0131nda, yaln\u0131zca kafalar\u0131 kompart\u0131manla\u015ft\u0131r\u0131lm\u0131\u015f \u00f6\u011frencilerin de\u011fil, b\u00f6yle \u00f6\u011fretim \u00fcyelerinin de yeti\u015ftirilmesi \u201cba\u015far\u0131s\u0131na\u201d (!) ula\u015f\u0131lmas\u0131 oldu.<\/p>\n

T\u00fcm bu geli\u015fmeler, e\u011fitimin birli\u011fi ilkesinin, imam hatip liseleriyle arkadan han\u00e7erlenirken, bilimsel kurumlar olmalar\u0131 beklenen \u00fcniversitelere Troya at\u0131 i\u015flevi g\u00f6recek ilahiyat fak\u00fcltelerinin sokulmas\u0131 olarak \u00f6zetlenebilir.<\/p>\n

\u00dcniversitelere din sosyolojisi gibi bilimsel derslerin konmas\u0131, b\u00f6l\u00fcmlerin a\u00e7\u0131lmas\u0131, \u00fcniversite kavram\u0131na ve kurumuna ters d\u00fc\u015fmeyebilirdi. Ama bir y\u00fcksek okulda ya da meslek y\u00fcksek okulunda okutulabilecek dinsel bilgilerin, bilimsel bilgi ve e\u011fitim kurumlar\u0131 say\u0131l\u0131p \u201cfak\u00fclte\u201d ad\u0131 ba\u011f\u0131\u015flanan yerlerde okutulmas\u0131, buralarda doktor, do\u00e7ent, profes\u00f6r gibi akademik sanl\u0131 \u00f6\u011fretim \u00fcyelerinin kendilerini g\u00f6stermelerini sa\u011flad\u0131.<\/p>\n

Buralarda yeti\u015fen \u00f6\u011fretim \u00fcyelerine, kitle ileti\u015fim ara\u00e7lar\u0131nda, yaln\u0131z dinsel konularda de\u011fil toplumsal, felsefi konular kadar do\u011fa bilimleriyle, hukukla ilgili g\u00fcncel sorunlarda yaz\u0131lar\u0131yla ve konu\u015fmalar\u0131yla bol bol boy g\u00f6sterme olanaklar\u0131 sunuldu. Bir TV tart\u0131\u015fmas\u0131nda, do\u011fa bilimcisi bir akademisyenin, ilahiyat\u00e7\u0131 olsun olmas\u0131n, Dr., Do\u00e7. Dr., Prof. Dr. sanlar\u0131 ta\u015f\u0131yan bir dinci kar\u015f\u0131s\u0131nda, bilimsel d\u00fc\u015f\u00fcn\u00fc\u015fe y\u00f6neltilen sald\u0131r\u0131y\u0131 p\u00fcsk\u00fcrtme yolunda fazla \u015fans\u0131 olamazd\u0131. Sald\u0131ran hele bir de imam hatip k\u00f6kenliyse. \u00c7\u00fcnk\u00fc bu okullar (belki yar\u0131s\u0131ndan fazlas\u0131n\u0131 olu\u015fturan k\u0131zlar\u0131n imam yap\u0131lmayaca\u011f\u0131 ba\u015f\u0131ndan bilindi\u011fine g\u00f6re) asl\u0131nda s\u00f6ylevcilik okullar\u0131d\u0131r. Dinsel inan\u00e7 ve d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc yayg\u0131nla\u015ft\u0131rma g\u00f6revi \u00fcstlenecek hatip yeti\u015ftirilen kurumlard\u0131r. Uzmanl\u0131k alan\u0131nda uluslararas\u0131 \u00e7apta katk\u0131da bulunmu\u015f bir do\u011fa bilimcisi bile, magazin bas\u0131n\u0131 okuruna, televizyonlar\u0131n izleyici kitlesine seslenme d\u00fczeyini tutturabilen ve onlar\u0131n inan\u00e7 ve duygular\u0131n\u0131 harekete ge\u00e7irebilecek \u201cdinci bilimci\u201d kar\u015f\u0131s\u0131nda yenik d\u00fc\u015fm\u00fc\u015f g\u00f6r\u00fcnebilecektir. (11)<\/p>\n

Kompart\u0131manla\u015ft\u0131r\u0131lm\u0131\u015f kafalarda dinsel bilgilerle bilimsel bilgilerin birbirine bula\u015fmadan ya\u015fat\u0131lmas\u0131 d\u00f6nemi kapanmak \u00fczeredir. Bilim e\u011fitimi verilen orta\u00f6\u011fretim kurumlar\u0131 k\u00f6ktendincilerce ve siyasal dincilerce b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ele ge\u00e7irilmi\u015f bulunmaktad\u0131r. Son olarak, Y\u00d6K y\u00f6netiminin de ele ge\u00e7irilmesiyle bilimsel \u00f6\u011fretimin \u201ckararg\u00e2h\u0131na\u201c girilmi\u015ftir. Bunun anlam\u0131 \u201ckompart\u0131manla\u015ft\u0131rma\u201c analojisiyle dillendirilirse, kompart\u0131manlar aras\u0131 setin giderek daha fazla s\u0131zd\u0131racak derecede \u00e7atlat\u0131l\u0131p y\u0131k\u0131lmas\u0131 olas\u0131l\u0131\u011f\u0131d\u0131r. Kompart\u0131manla\u015ft\u0131r\u0131lm\u0131\u015f kafalarda setin y\u0131k\u0131l\u0131p dinsel inan\u00e7lar\u0131n, bilimsel birikimi, \u00fcretimi, e\u011fitimi ve bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f kompart\u0131man\u0131n\u0131 basmas\u0131 tehlikesinin do\u011fmas\u0131d\u0131r.<\/p>\n

 <\/p>\n

Kompart\u0131manlar aras\u0131 ili\u015fkinin gelece\u011fi <\/em><\/strong><\/p>\n

\"\"
Samos\u2019dan Kroton\u2019a g\u00f6\u00e7en Pythagoras orada \u00e7evresine toplad\u0131\u011f\u0131 aristokratik inan\u00e7l\u0131 bilgelerle birlikte de\u011fi\u015fmez \u201cger\u00e7e\u011fi\u201d ara\u015ft\u0131rmaya giri\u015fti.<\/figcaption><\/figure>\n

Kafalar\u0131n kompart\u0131manla\u015ft\u0131r\u0131lmas\u0131 a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda, g\u00f6z\u00fc ve kafas\u0131 olan bir canl\u0131n\u0131n g\u00fcnl\u00fck ya\u015fam deneyimiyle ula\u015fabildi\u011fi bilgilerin dinsel inan\u00e7lar\u0131n tehdidi alt\u0131na girdi\u011fi g\u00f6r\u00fcl\u00fcyor. Gece ve g\u00fcnd\u00fcz gibi bilimsel g\u00f6zlem ve deneylerle ayr\u0131nt\u0131lar\u0131na dek saptanm\u0131\u015f olgular hakk\u0131ndaki bu do\u011fabilimsel ger\u00e7ekler, dinsel inan\u00e7 ve d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn meydan okumas\u0131yla kar\u015f\u0131 kar\u015f\u0131ya. \u0130\u00e7inde bulundu\u011fumuz ko\u015fullarda b\u00f6yle bir meydan okumaya kar\u015f\u0131 koymak kolay de\u011fil.<\/p>\n

Ama bilime meydan okuyan k\u00f6ktendincilerin ve siyasal dincilerin i\u015fi de kolay olmayacak. \u00d6yle ki \u201ckendi \u00e7\u00f6pl\u00fc\u011f\u00fcm\u00fczde e\u015felenip bilimin s\u0131n\u0131rlar\u0131 i\u00e7ine ke\u015fke dalmasayd\u0131k\u201d diyecekleri g\u00fcnler yak\u0131n. Ac\u0131kl\u0131 durumlar\u0131 birka\u00e7 \u00f6rnekle g\u00f6sterilebilir: Diyelim ki insanlar\u0131, Enbiy\u00e2 33\u2019de yaz\u0131lanlara dayanarak, gece ile g\u00fcnd\u00fcz\u00fcn g\u00fcne\u015ften ba\u011f\u0131ms\u0131z olarak yarat\u0131lan iki varl\u0131k oldu\u011funa inand\u0131rabildiler. \u0130ki \u00f6nceki ayetin de bilimsel bir ger\u00e7ekli\u011fi yans\u0131tt\u0131\u011f\u0131na inand\u0131rabilecekler mi? Enbiy\u00e2 31\u2019de \u201cOnlar\u0131 sarsmas\u0131nlar diye yery\u00fcz\u00fcnde bir tak\u0131m da\u011flar diktik\u201d. (12) S\u0131rada\u011flar\u0131n, faylar\u0131n \u00e7arp\u0131\u015fmas\u0131 \u00fcr\u00fcn\u00fc y\u00fckselip s\u0131k s\u0131k yersars\u0131nt\u0131lar\u0131na neden olduklar\u0131, volkanlar\u0131n ise patlarken sars\u0131nt\u0131lara yol a\u00e7t\u0131klar\u0131 \u201cnedensellik\u00e7i\u201d saptamalar\u0131yla Allah\u2019\u0131n onlar\u0131 insanlar\u0131 yersars\u0131nt\u0131s\u0131ndan korumak amac\u0131yla dikti\u011fi gibi \u201cereksellik\u00e7i\u201d a\u00e7\u0131klama uzla\u015ft\u0131rabilir mi? (13)<\/p>\n

Ba\u015fka bir \u00f6rnek, Tar\u0131k suresinin 5., 6., 7., 8. sureleri aktar\u0131larak verilebilir: \u201c\u0130nsan neden yarat\u0131ld\u0131\u011f\u0131na bir baks\u0131n! At\u0131lan bir sudan yarat\u0131ld\u0131. (O su) s\u0131rt ile g\u00f6\u011f\u00fcs kafesi ars\u0131ndan \u00e7\u0131kar\u201d. (14) Hangi anatomi Prof. Dr.\u2019si bu ayetlerin ersuyunun \u00fcretildi\u011fi organlar olan testislerin sarkt\u0131\u011f\u0131 yer ile ilgili bilimsel bilgilerimizle uyu\u015ftu\u011funu ileri s\u00fcrebilir?<\/p>\n

Enbiy\u00e2 30\u2019daki \u201c\u2026 ve her canl\u0131 \u015feyi sudan yaratt\u0131\u011f\u0131m\u0131z\u0131 g\u00f6r\u00fcp d\u00fc\u015f\u00fcnmediler mi?\u201d ayetiyle, canl\u0131l\u0131\u011fa ge\u00e7i\u015fte bilimsel nedensellik\u00e7i a\u00e7\u0131klamalara kulak verecek olanlar korkutulabilir diyelim. Bununla insan t\u00fcr\u00fcn\u00fcn bal\u00e7\u0131ktan yarat\u0131ld\u0131\u011f\u0131 belirtilen ayetler aras\u0131ndaki tutars\u0131zl\u0131k T\u00fcrk\u00e7eye \u00e7evirenlerin bile g\u00f6z\u00fcnden ka\u00e7mam\u0131\u015f. Tutars\u0131zl\u0131\u011f\u0131, hemen ekledikleri a\u00e7\u0131klamada \u201cAllah en m\u00fckemmel canl\u0131 t\u00fcr\u00fc olarak da yine i\u00e7inde suyun bulundu\u011fu \u00f6zel bir \u00e7amurdan insan\u0131 yaratm\u0131\u015ft\u0131r\u201d a\u00e7\u0131klamas\u0131 (asl\u0131nda tevil) ile \u00f6rtmeye \u00e7al\u0131\u015ft\u0131klar\u0131 anla\u015f\u0131l\u0131yor. \u00d6rtebilmi\u015fler mi? Hay\u0131r. \u00c7\u00fcnk\u00fc baz\u0131 ayetlerde (\u00f6rne\u011fin Hicr 26\u2019da, \u201cpi\u015fmi\u015f\u201d s\u00f6z\u00fc eklenerek) \u201ckuru \u00e7amur\u201d deniyor. Sudan yarat\u0131lma ise, en az\u0131ndan suyun \u00e7amurlu oldu\u011fu belirtilmedik\u00e7e canl\u0131n\u0131n kimyasal yap\u0131s\u0131 hakk\u0131ndaki bilimsel bilgilerimizle uzla\u015ft\u0131r\u0131lamaz.<\/p>\n

Kompart\u0131manlar\u0131n olu\u015fmas\u0131n\u0131 sa\u011flayan settin s\u0131zd\u0131rmas\u0131yla, hatta y\u0131k\u0131lmas\u0131yla, ilk elde dinsel kompart\u0131mandaki inan\u00e7lar ve d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imi inanc\u0131n ve propagandan\u0131n g\u00fcc\u00fcyle, bilimsel bilgi birikimi ve bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f alan\u0131n\u0131 basabilse bile, bu bizi gelecek hakk\u0131nda karamsarl\u0131\u011fa d\u00fc\u015f\u00fcrmemeli. Biyoteknolojideki geli\u015fmeler bug\u00fcnden \u201ctakdir-i ilahi\u201d denen kal\u0131tsal hastal\u0131klar\u0131n ana karn\u0131nda saptan\u0131p sa\u011falt\u0131lmas\u0131na olanak verecek d\u00fczeye ula\u015fm\u0131\u015f bulunuyor. Molek\u00fcler biyolojideki geli\u015fmeler, yeni yetme genomik ad\u0131 verilen bilim dal\u0131nda, ya\u015fayan ve yok olup gitmi\u015f t\u00fcrlerin (fosillerinden) t\u00fcm genetik yap\u0131lar\u0131n\u0131 biyokimyasal form\u00fcllerle bir bir ortaya \u00e7\u0131karma yolunda ilerletiliyor. (15) \u00d6yle ki t\u00fcrlerin ortak atalar\u0131 saptanarak, evrimin a\u015famalar\u0131n\u0131n matematik kesinlikte, kimsenin yarat\u0131l\u0131\u015f\u00e7\u0131 inan\u00e7larla kar\u015f\u0131 \u00e7\u0131kamayaca\u011f\u0131 a\u00e7\u0131kl\u0131kta ortaya konabilece\u011fi y\u0131llar uzak de\u011fil. Bunun anlam\u0131 ise, uzun erimde, tersine d\u00f6nm\u00fc\u015f g\u00f6r\u00fclen gidi\u015fin de tersine d\u00f6n\u00fcp, bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f kompart\u0131man\u0131n\u0131n seti zorlay\u0131p y\u0131karak dinsel d\u00fc\u015f\u00fcn\u00fc\u015f kompart\u0131man\u0131ndaki inan\u00e7lar\u0131 silip s\u00fcp\u00fcrece\u011finin s\u00f6ylenebilece\u011fidir. \u201cO zaman insanl\u0131k inan\u00e7s\u0131z (de\u011fersiz) kal\u0131r\u201d yaygaras\u0131 da ge\u00e7erli de\u011fildir. \u0130nan\u00e7lar\u0131n yerini ele\u015ftirel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn almas\u0131yla \u00e7e\u015fitli dinlerde \u00f6ted\u00fcnyac\u0131, insan\u0131 kulla\u015ft\u0131ran, din-mezhep sava\u015flar\u0131na yol a\u00e7an de\u011ferler yerine, bud\u00fcnyac\u0131 ve b\u00fct\u00fcn halklar\u0131 kapsayan, evrensel, insanc\u0131 de\u011ferler konup geli\u015ftirilebilecektir.<\/p>\n

Ancak b\u00f6yle bir sonuca, \u201cbilim nas\u0131l olsa dini alt edecek\u201d diye, bilimden yana, bilimsel d\u00fc\u015f\u00fcn\u00fc\u015ften yana olanlar\u0131n ve bilimcilerin elleri ceplerinde beklemeleriyle ula\u015f\u0131lamaz. Toplumun \u00e7e\u015fitli kesimlerindeki kimselerin do\u011fan\u0131n, toplumun ger\u00e7eklerini g\u00f6rmelerini engelleyen ko\u015fullara kar\u015f\u0131 s\u00fcrekli bir siyasal ve d\u00fc\u015f\u00fcnsel sava\u015f\u0131m verilmelidir. Yoksa bilim ve teknoloji yolunda at\u0131lan her ad\u0131m\u0131n rant\u0131n\u0131, ba\u015fka birilerinin kapmas\u0131 durumu s\u00fcr\u00fcp gidebilir. Bir kazada ya da sald\u0131r\u0131da kafas\u0131 par\u00e7alanan, y\u00fcre\u011fi duran birinin, bilimin ve teknolojinin en son olanaklar\u0131 kullan\u0131larak toparlan\u0131p ya\u015fama d\u00f6nd\u00fcr\u00fclmesi durumunda, bilimin de\u011ferinin, bilimcilerin eme\u011finin an\u0131lmas\u0131 yerine, Allah\u2019a \u015f\u00fckredilmesi \u00f6rne\u011findeki gibi, Allah\u2019\u0131n ad\u0131n\u0131 a\u011f\u0131zlar\u0131ndan d\u00fc\u015f\u00fcrmeyenler toplumda dinsel inan\u00e7 ve d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc s\u00fcrd\u00fcrme olana\u011f\u0131 bulabilirler.<\/p>\n

 <\/p>\n

Din ile bilimi uzla\u015ft\u0131rma giri\u015fimlerinin de\u011feri?<\/em><\/strong><\/p>\n

\"\"
\u00c7a\u011fda\u015f bilimsel e\u011fitim ve e\u011fitimin birli\u011fi ilkeleri \u00fczerinde a\u00e7\u0131lan gediklerden biri, orta\u00f6\u011frenimde meslek e\u011fitimi bahanesiyle imam hatip liselerinin a\u00e7\u0131lmas\u0131d\u0131r.<\/figcaption><\/figure>\n

De\u011fil genel olarak insanl\u0131\u011f\u0131n k\u00fclt\u00fcrel evriminde, kimi (k\u00f6ktendinci, siyasal \u0130slam gibi) topluluklar\u0131n, gruplar\u0131n kompart\u0131manla\u015fm\u0131\u015f kafalar\u0131nda bile bilimsel bilgi ve d\u00fc\u015f\u00fcn\u00fc\u015f kompart\u0131man\u0131n\u0131n bo\u015falt\u0131lmas\u0131 olana\u011f\u0131 yok. Din insanl\u0131k tarihinde bir \u201cinan\u00e7\u201d dizgesi olarak ba\u015flam\u0131\u015ft\u0131. Bir soyut d\u00fc\u015f\u00fcnce ve etik olan felsefe ak\u0131mlar\u0131 kar\u015f\u0131s\u0131nda ayakta kalabilmek i\u00e7in kendini ak\u0131lla desteklemek zorunda kald\u0131. Bu g\u00f6revi \u00f6rne\u011fin H\u0131ristiyanl\u0131kta onu ak\u0131lla, felsefeyle desteklemeye \u00e7al\u0131\u015fan ilk H\u0131ristiyan filozof diyebilece\u011fimiz Augistunus (MS 5. y\u00fczy\u0131lda) \u00fcstlendi. \u0130nanc\u0131n, iman\u0131n ak\u0131lla \u00e7eli\u015fmedi\u011fini ileri s\u00fcrd\u00fc. \u0130slaml\u0131kta ayn\u0131 yol izlendi. Gene bir inan\u00e7 dizgesi olarak ba\u015flayan bu dini ak\u0131lla, felsefeyle destekleme giri\u015fimlerini Eski Yunan filozoflar\u0131n\u0131n d\u00fc\u015f\u00fcncelerinden beslenen \u201cKelam\u201d \u00e7al\u0131\u015fmalar\u0131 izledi. Din ile felsefenin uzla\u015ft\u0131r\u0131lmas\u0131 \u00e7al\u0131\u015fmalar\u0131na \u0130mam Gazali (MS 11. y\u00fczy\u0131lda) akl\u0131n iman\u0131 zay\u0131flat\u0131p inan\u00e7s\u0131zl\u0131\u011fa yol a\u00e7aca\u011f\u0131 korkusuyla kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131.<\/p>\n

End\u00fcstri Devrimi\u2019ne ko\u015fut geli\u015fen bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f \u00e7a\u011f\u0131nda dinci d\u00fc\u015f\u00fcn\u00fcrler, inan\u00e7lar\u0131 ak\u0131l yan\u0131 s\u0131ra bir de bilimsel bulgularla uzla\u015ft\u0131rma gibi \u00e7ok daha \u00e7etin bir g\u00f6revle kar\u015f\u0131 kar\u015f\u0131ya kald\u0131lar. Ak\u0131l odakl\u0131 \u201cBilimsel Yarat\u0131l\u0131\u015f\u00e7\u0131l\u0131k\u201d ve onun \u00fclkemizdeki uzant\u0131s\u0131 Harun Yahyac\u0131l\u0131k bu giri\u015fimin ne ilk ne son \u00f6rnekleriydi. (16)<\/p>\n

 <\/p>\n

\u201cKur\u2019an Ayetleri ve \u0130lmi Hakikatler\u201d<\/em><\/strong><\/p>\n

Kompart\u0131manla\u015ft\u0131r\u0131lm\u0131\u015f kafalarda din ile bilimi uzla\u015ft\u0131rma yolunda ilk giri\u015fim Bay\u0131nd\u0131r\u2019\u0131n \u201cG\u00fcnd\u00fcz ve Gece\u201d mitosu de\u011fil. Daha \u00f6ncekilerden Dr. Haluk Nurbaki\u2019nin bir kitab\u0131 \u00f6rnek g\u00f6sterilebilir. Ony\u0131llar \u00f6nce yaz\u0131l\u0131p bug\u00fcne dek sat\u0131n al\u0131nabilen s\u00f6z konusu kayna\u011f\u0131n bir de \u0130ngilizce \u00e7evirisi bulunmasayd\u0131 (17) ve T\u00fcrk\u00e7e son bask\u0131s\u0131n\u0131 turistlerin gezmesine sunulan bir \u0130stanbul camisinin kitap sat\u0131\u015f vitrininde bu y\u0131l (2011) da g\u00f6rmeseydim daha yeni bir kaynaktan \u00f6rnekler sunacakt\u0131m.<\/p>\n

\u0130lgin\u00e7 yap\u0131t\u0131nda Dr. Nurbaki en b\u00fcy\u00fck bulu\u015flar\u0131ndan biri olarak (bir \u015fekil ile) insan y\u00fcre\u011finde Arap\u00e7a harflerle \u201cAllah\u201d s\u00f6z\u00fcn\u00fcn yaz\u0131l\u0131 oldu\u011funu ortaya \u00e7\u0131karmakla \u00f6v\u00fcnmekte. Bir o kadar \u00f6nemli bulu\u015fu Kur\u2019an<\/em>\u2019dan petrol \u00e7\u0131karmas\u0131; petrol\u00fc yeniden ke\u015ffetmesi: \u201cO yemye\u015fil \u00e7ay\u0131rlardan \u015fimdi boz bulan\u0131k sular akar\u201d s\u00f6zleriyle T\u00fcrk\u00e7eye \u00e7evirdi\u011fi bir ayeti (18) bak\u0131n\u0131z nas\u0131l yorumlayarak bilimle uzla\u015ft\u0131rmaktad\u0131r: \u201cO \u00e7ay\u0131rlar\u201d me\u011fer bug\u00fcn g\u00f6rd\u00fc\u011f\u00fcm\u00fcz, ama jeolojik zamanlarda s\u0131k ve dev gibi atalar\u0131n\u0131n devrilmesi, toprak alt\u0131nda bas\u0131n\u00e7 alt\u0131nda kalmas\u0131yla petrol\u00fc olu\u015fturan e\u011frelti otlar\u0131ym\u0131\u015f. \u00dczerlerinden \u015fimdi akan \u201cboz bulan\u0131k sular\u201d s\u00f6z\u00fc petrol\u00fcn olu\u015fumunu anlat\u0131yormu\u015f. \u00dcstelik petrol\u00fcn san\u0131ld\u0131\u011f\u0131 gibi kuyularda uslu uslu durmay\u0131p (bat\u0131l\u0131 bilginlerin ancak 20. y\u00fczy\u0131lda ke\u015ffedebilecekleri bir ilmi hakikati) bin be\u015f y\u00fcz y\u0131l kadar \u00f6nceden beri apa\u00e7\u0131k g\u00f6stermekteymi\u015f.<\/p>\n

\"\"
Biyoteknolojideki geli\u015fmeler bug\u00fcnden \u201ctakdir-i ilahi\u201d denen kal\u0131tsal hastal\u0131klar\u0131n ana karn\u0131nda saptan\u0131p sa\u011falt\u0131lmas\u0131na olanak verecek d\u00fczeye ula\u015fm\u0131\u015f bulunuyor.<\/figcaption><\/figure>\n

Din ile bilimi, \u00fcstelik kutsal kitap i\u00e7indeki bilimsel bilgileri t\u0131p kitaplar\u0131ndakinden \u00fcst\u00fcn g\u00f6stererek uzla\u015ft\u0131rma \u00e7abas\u0131 g\u00f6sterilen daha yeni bir kaynak Mehmet Dikmen (der.) Merak Ettiklerimiz<\/em> dizisi 2. kitab\u0131. (19) Burada, bir Alman doktorun yaz\u0131p Ayhan Hala\u00e7\u2019\u0131n \u201cB\u0131\u00e7aks\u0131z Ameliyat\u201d ba\u015fl\u0131\u011f\u0131yla \u00e7evirdi\u011fi yaz\u0131da orucun sa\u011fl\u0131\u011fa yararlar\u0131 say\u0131p d\u00f6k\u00fclerek onun bir t\u00fcr b\u0131\u00e7aks\u0131z ameliyat oldu\u011fu g\u00f6r\u00fc\u015f\u00fc savunuluyor. Kan\u0131tlar\u0131ndan biri oru\u00e7lu ki\u015finin soluk kokusu olup, bedene zararl\u0131 maddelerin at\u0131l\u0131\u015f\u0131n\u0131n \u00fcr\u00fcn\u00fcym\u00fc\u015f.<\/p>\n

 <\/p>\n

Sonu\u00e7: D\u00fc\u015f\u00fcnsel kulluk <\/em><\/strong><\/p>\n

Ak\u0131l ile iman\u0131n, din ile bilimin uzla\u015ft\u0131\u011f\u0131 savlar\u0131na kar\u015f\u0131 inanman\u0131n, iman\u0131n bir \u201cd\u00fc\u015f\u00fcnme\u201d etkinli\u011fi bir \u201cd\u00fc\u015f\u00fcnme\u201d \u00f6zg\u00fcrl\u00fc\u011f\u00fc olmad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcm\u00fc bug\u00fcn de koruyorum. \u0130nanma, d\u00fc\u015f\u00fcnme \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden vazge\u00e7me (\u201cteslim\u201d olma s\u00f6zc\u00fc\u011f\u00fcnden t\u00fcretilen \u201cteslim olan\u201d anlam\u0131na gelen \u0130slam\u2019\u0131n \u00e7o\u011fulu \u201cM\u00fcsl\u00fcman\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn de g\u00f6sterdi\u011fi gibi) bu \u00f6zg\u00fcrl\u00fc\u011f\u00fc inan\u0131lan bir a\u015fk\u0131n\u00f6zneye ya da ger\u00e7ek \u00f6zneye g\u00f6n\u00fcll\u00fc olarak b\u0131rakmakt\u0131r.<\/p>\n

Ancak, inanman\u0131n ayn\u0131 zamanda bir \u201cd\u00fc\u015f\u00fcnme\u201d eylemsizli\u011fi, bir d\u00fc\u015f\u00fcnme tembelli\u011fi oldu\u011fu yolundaki, ge\u00e7mi\u015fi liseyi bitirdi\u011fim y\u0131la dayanan g\u00f6r\u00fc\u015f\u00fcm\u00fc b\u0131rakt\u0131m. Bu g\u00f6r\u00fc\u015f\u00fcm\u00fc de\u011fi\u015ftirmeme yol a\u00e7an nedenlerden biri Elmal\u0131\u2019n\u0131n Kur\u2019an<\/em> tefsirine g\u00f6z atmam oldu. Orada insan\u0131n omurga ile kaburgalar (Ar. sulb-u teraib<\/em>) aras\u0131ndan f\u0131\u015fk\u0131ran bir sudan yarat\u0131ld\u0131\u011f\u0131 ayetinin bilimsel ger\u00e7ekli\u011fini g\u00f6stermek i\u00e7in, ayetin cima (cinsel birle\u015fme) durumunu betimledi\u011fine dek bin dereden su getirili\u015fine tan\u0131k oldum. Bunun bir d\u00fc\u015f\u00fcnmeme de\u011fil gere\u011finden \u00e7ok d\u00fc\u015f\u00fcnme durumu oldu\u011funu kabul etmek zorunda kald\u0131m. B\u00f6ylece \u201ck\u00f6lece bir d\u00fc\u015f\u00fcnme\u201d etkinli\u011fine yol a\u00e7abilece\u011fi sonucuna vard\u0131m.<\/p>\n

Ger\u00e7ekten, maddesel \u00fcretim ara\u00e7lar\u0131n\u0131 denetleyen s\u0131n\u0131flar d\u00fc\u015f\u00fcnsel \u00fcretim ara\u00e7lar\u0131n\u0131 da tekellerine ge\u00e7irmi\u015flerdi. Egemen s\u0131n\u0131flar\u0131n temsilcisi, ideolo\u011fu olup onlar\u0131n hizmetinde \u00e7al\u0131\u015fan dinciler (din adamlar\u0131) ise \u201ck\u00f6lece \u00fcretim ili\u015fkileri\u201d benzeri bir konumdad\u0131rlar. Az de\u011fil \u00e7ok d\u00fc\u015f\u00fcnce \u00fcretirler. Ancak \u00fcretimleri k\u00f6lenin, serfin, ev kad\u0131n\u0131n\u0131n \u00fcrettiklerine benzer, ba\u015fkalar\u0131na gider. Efendilerin, beylerin, kocalar\u0131n \u00fcretim ara\u00e7lar\u0131yla, onlar\u0131n istediklerini, onlar\u0131n istedi\u011fi tutarda (\u00e7ok) \u00fcretirler. Dinci d\u00fc\u015f\u00fcn\u00fcrlerin \u00fcretimi de b\u00f6yledir. \u00d6zg\u00fcr d\u00fc\u015f\u00fcnce \u00fcreticileri de\u011fildirler. \u0130nan\u00e7lar kanal\u0131 boyunca, onun d\u0131\u015f\u0131na \u00e7\u0131kamadan, inand\u0131rma hedefine y\u00f6nelik d\u00fc\u015f\u00fcnceler \u00fcretirler.<\/p>\n

Bu haz\u0131r d\u00fc\u015f\u00fcnceler \u00f6teki kullar i\u00e7in bir \u201cinan\u00e7\u201d niteli\u011fi ta\u015f\u0131r. Kendilerinin d\u00fc\u015f\u00fcn\u00fcp \u00fcretmesi gerekmez; hatta istenmez. Do\u011fruluklar\u0131ndan ku\u015fkulanmadan inanmalar\u0131 yeterlidir. Dolay\u0131s\u0131yla, hele onlar i\u00e7in inanman\u0131n bir d\u00fc\u015f\u00fcnme \u00f6zg\u00fcrl\u00fc\u011f\u00fc oldu\u011fu hi\u00e7bir bi\u00e7imde s\u00f6ylenemez. Kendilerine sunulan d\u00fc\u015f\u00fcnceleri i\u00e7selle\u015ftirerek bir \u201cg\u00f6n\u00fcll\u00fc d\u00fc\u015f\u00fcnsel kulluk\u201d konumunu benimserler. Kulluk ettiklerini kendileri de \u00f6v\u00fcnerek kabul etmektedirler.<\/p>\n

Bu ger\u00e7ek gerek Kutsal Kitap<\/em> gerek Kur\u2019an<\/em> i\u00e7inde a\u00e7\u0131k\u00e7a dile getirilmi\u015ftir. \u0130nsanlar\u0131n (kullar\u0131n) kendilerini y\u00f6netecek \u00f6zg\u00fcr istence (iradeye) sahip olmad\u0131klar\u0131, dolay\u0131s\u0131yla Rab\u2019b\u0131n, yani efendinin (\u0130ng. Lord<\/em>) buyruklar\u0131na boyun e\u011fip gereklerini yerine getirmelerinin kendi yararlar\u0131na, tersinin zararlar\u0131na olaca\u011f\u0131 yolunda umut ve korku duygular\u0131 yarat\u0131lan s\u00f6zlerle durmadan yinelenmi\u015ftir. Bu yolla insan\u0131n hayvandan onu ay\u0131rt eden \u00f6zelli\u011fi \u201cbilen \u00f6zne\u201d olma niteli\u011fi bile elinden al\u0131n\u0131p (19) a\u015fk\u0131n\u00f6znelere, ger\u00e7ekte, kendilerini onun temsilcisi, s\u00f6zc\u00fcs\u00fc olarak atayan peygamberlere, \u00fcst d\u00fczey dincilere sunulmu\u015ftur.<\/p>\n

 <\/p>\n

D\u0130PNOTLAR<\/strong><\/p>\n

1) S\u00f6z konusu sav, \u0130slam d\u00fcnyas\u0131nda ve onu ele\u015ftiren \u00e7evrelerde, oru\u00e7 zaman\u0131n\u0131n belirlenmesinde, Kur\u2019an<\/em>\u2019daki \u201cak iplik kara iplikten ay\u0131rt edilene dek yiyin i\u00e7in\u201d olarak \u00e7evrilebilen \u00f6l\u00e7\u00fct\u00fcn d\u00fcnyan\u0131n \u00e7e\u015fitli b\u00f6lgelerinde, \u00f6rne\u011fin alt\u0131 ay g\u00fcnd\u00fcz\u00fcn alt\u0131 ay gecenin ya\u015fanabildi\u011fi kutuplarda uygulan\u0131p uygulanamayaca\u011f\u0131 tart\u0131\u015fmas\u0131na bir yan\u0131t bulmak i\u00e7in \u00f6ne s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Y\u00fczeydeki bu tart\u0131\u015fman\u0131n alt\u0131nda, Kur\u2019an<\/em>\u2019\u0131n bilimsel do\u011frular\u0131 i\u00e7eren evrensel ge\u00e7erli bir kaynak olup olmad\u0131\u011f\u0131 gibi daha derin sorunlar yatmaktad\u0131r.<\/p>\n

2) Birer \u00f6rnek: Tevrat<\/em> \u201cYe\u015fu\u201d kitab\u0131 10:12-13\u2019te \u0130srailliler\u2019in Amorlular\u0131 yenilgiye u\u011fratt\u0131\u011f\u0131 bir sava\u015fta Musa\u2019dan sonra ba\u015flar\u0131na ge\u00e7en peygamber y\u00f6netici Ye\u015fu\u2019nun \u201cDur ey g\u00fcne\u015f, Givon \u00fczerinde. Ve Ay sen de Ayalon Vadisi\u2019nde dur\u201d buyru\u011fu \u00fczerine, Amorlular\u0131 k\u0131l\u0131\u00e7tan ge\u00e7irme i\u015flerini bitirene dek karanl\u0131\u011f\u0131n basmay\u0131p \u201cG\u00fcne\u015f yakla\u015f\u0131k bir g\u00fcn boyunca\u2026 batmakta gecikti\u201d inanc\u0131 do\u011fa yasalar\u0131 ile ba\u011fda\u015ft\u0131r\u0131labilir mi? \u0130ncil<\/em> \u201cYuhanna\u201d kitab\u0131, 9:6\u2019da \u0130sa\u2019n\u0131n bir k\u00f6r\u00fc iyile\u015ftirdi\u011fi anlat\u0131lan \u201c\u2026 yere t\u00fck\u00fcrd\u00fc, t\u00fck\u00fcr\u00fckle \u00e7amur yapt\u0131 ve \u00e7amuru adam\u0131n g\u00f6zlerine s\u00fcrd\u00fc\u201d s\u00f6zleriyle a\u00e7t\u0131\u011f\u0131 g\u00f6zlerin \u201cbilimsel a\u00e7\u0131klamas\u0131\u201d bulunabilir mi? Kur\u2019an<\/em>\u2019da, Kamer suresinde anlat\u0131lan ay\u0131n yar\u0131lmas\u0131 mucizesini \u201ck\u0131yamet yakla\u015ft\u0131 ve ay yar\u0131ld\u0131\u201d s\u00f6zlerinin bilimsel bir ger\u00e7ekli\u011fi yans\u0131tt\u0131\u011f\u0131n\u0131 bana ay \u00fczerindeki kanallar\u0131n varl\u0131\u011f\u0131yla kan\u0131tlamaya \u00e7al\u0131\u015fan bir lise astronomi \u00f6\u011fretmeni, dinsel ve bilimsel ger\u00e7ekleri uzla\u015ft\u0131rm\u0131\u015f say\u0131labilir mi? Bir de hukuk yasalar\u0131 alan\u0131ndan \u00f6rnek vermek gerekirse, Maide:33\u2019teki \u201cAllah ve Res\u00fblune kar\u015f\u0131 sava\u015fanlar\u0131n ve yery\u00fcz\u00fcnde (hak) d\u00fczeni bozmaya \u00e7al\u0131\u015fanlar\u0131n cezas\u0131 ancak ya (ac\u0131madan) \u00f6ld\u00fcr\u00fclmeleri, ya as\u0131lmalar\u0131, yahut el ve ayaklar\u0131n\u0131n \u00e7aprazlama kesilmesi, yahut bulunduklar\u0131 yerden s\u00fcr\u00fclmeleridir\u201d buyru\u011funu uygulama tarz\u0131 kar\u015f\u0131s\u0131nda k\u00f6ktendinciler ne d\u00fc\u015f\u00fcnmektedir?<\/p>\n

3) Bkz. Alexander Heidel (der. ve \u00e7ev.) En\u00fbma Eli\u015f Babil Yarat\u0131l\u0131\u015f Destan\u0131<\/em>, T\u00fcrk\u00e7eye \u00e7ev. \u0130smet Birkan, Ankara 2000. Ayra\u00e7 Yay\u0131nevi. IV. Tablet\u2019in 136-138. dizeleri \u201cUcubeyi [Tiamat\u2019\u0131n korkun\u00e7 bedenini] kesip bi\u00e7erek\u2026 ay\u0131rd\u0131 onu midye (?) gibi iki (par\u00e7aya). Yar\u0131s\u0131n\u0131 yerle\u015ftirip yukar\u0131, g\u00f6\u011f\u00fc yapt\u0131 (onunla) yere dam olsun diye\u201d s\u00f6zleriyle Babil ba\u015ftanr\u0131s\u0131 Marduk\u2019un g\u00fcne\u015fi, ay\u0131, y\u0131ld\u0131zlar\u0131 ve insan\u0131 yaratma eylemine ba\u015flay\u0131\u015f\u0131 anlat\u0131lmaktad\u0131r.<\/p>\n

4) Bkz. S.H. Hooke, Ortado\u011fu Mitolojisi<\/em>, \u00e7ev. A.\u015eenel Ankara, \u00e7e\u015fitli y\u0131llardaki bask\u0131lar\u0131, \u0130mge Kitabevi, \u201cUgarit Mitolojisi\u201d b\u00f6l\u00fcm\u00fc.<\/p>\n

5) Bunun yaz\u0131l\u0131 tarihe ge\u00e7ebilmi\u015f en a\u00e7\u0131k \u00f6rne\u011fi Kutsal Kitap<\/em>, Ey\u00fcp 38\u2019de, Rab\u2019b\u0131n d\u00fcnyay\u0131 yarat\u0131\u015f\u0131 s\u0131ras\u0131nda, sabah y\u0131ld\u0131zlar\u0131 birlikte \u015fark\u0131 s\u00f6ylerken, denize \u201cBuraya kadar gelip \u00f6teye ge\u00e7meyeceksin \/ Gururlu dalgalar\u0131n burada duracak\u201d s\u00f6zleridir (bkz. ve kr\u015f. S. H. Hooke, Ortado\u011fu Mitolojisi<\/em>, \u201c\u0130brani Mitolojisi\u201d b\u00f6l\u00fcm\u00fc). Kur\u2019an<\/em>\u2019da da do\u011fa g\u00fc\u00e7lerinin \u00f6znele\u015ftirildi\u011fi, onlar \u00fczerine and i\u00e7ildi\u011fi bir\u00e7ok ayet bulunmaktad\u0131r. \u00d6rne\u011fin Ahz\u00e2p 72\u2019de \u201cBiz emaneti g\u00f6klere, yere ve da\u011flara teklif ettik, onlar bunu y\u00fcklenmekten \u00e7ekindiler, korktular, onu insan y\u00fcklendi. Do\u011frusu o \u00e7ok zalim, \u00e7ok cahildir.\u201d<\/p>\n

6) \u00d6rne\u011fin bkz. \u201cErkenbilimden Bilimsel Bilgi \u00c7a\u011f\u0131na Bilim ve Bilimciler\u201d, Bilim ve Gelecek<\/em>, say\u0131 33, s.14: Siyasal D\u00fc\u015f\u00fcnceler Tarihi<\/em> (1996 bask\u0131s\u0131) s.276 ve \u0130nsanl\u0131k Tarihi<\/em>, s.207.<\/p>\n

7) Kr\u015f. Marx-Engels, Alman \u0130deolojisi<\/em>, \u00e7ev. H\u00fcseyin Boz, \u0130stanbul, 1976, Taban Yay\u0131nlar\u0131, s.68.<\/p>\n

8) Bu t\u00fcr bireysel trajedi durumlar\u0131na kutsal kitaplardan ve ya\u015famdan \u00e7ocu\u011funu kurban etme giri\u015fimleri verilebilir.<\/p>\n

9) Bkz. \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi<\/em>, s.128; kr\u015f. Af\u015far Timu\u00e7in, D\u00fc\u015f\u00fcnce Tarihi<\/em>, \u0130stanbul, 2008, Bulut Yay\u0131nlar\u0131, s.130.<\/p>\n

10) Bkz. \u015eenel, s.143; Timu\u00e7in, 141.<\/p>\n

11) Bu konuda, yaz\u0131n\u0131n konusu olan tart\u0131\u015fman\u0131n (gece ile g\u00fcnd\u00fcz\u00fcn g\u00fcne\u015ften ba\u011f\u0131ms\u0131z varl\u0131klar olduklar\u0131 sav\u0131n\u0131n) kahraman\u0131 \u0130stanbul \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi \u00d6\u011fretim \u00dcyesi ve S\u00fcleymaniye Vakf\u0131 Din ve F\u0131trat Ara\u015ft\u0131rmalar\u0131 Merkezi Ba\u015fkan\u0131 Prof. Dr. Abdulaziz Bay\u0131nd\u0131r ile do\u011fa tarihi ve canl\u0131lar\u0131n evrimi hakk\u0131ndaki bir kuram\u0131yla d\u00fcnya akademik \u00e7evrelerinde ilgi toplayan Cumhuriyet Bilim Teknik<\/em> eki yazar\u0131 Prof. Dr. Celal \u015eeng\u00f6r aras\u0131ndaki daha eski bir tart\u0131\u015fma incelenmeye de\u011fer g\u00f6r\u00fcnmektedir.<\/p>\n

12) Ayetin \u0130ngilizce J. D. Davood (Penguin,1974) ve Maulana Wahiduddin Khan (Goodworks Book, T\u00fcrkiye 2009) \u00e7evirilerinin T\u00fcrk\u00e7e \u00e7evirisinden tek \u00f6nemli fark\u0131, da\u011flar\u0131n sa\u011flam (\u0130ng. firm<\/em>) oldu\u011funun belirtilmesidir.<\/p>\n

13) Ger\u00e7ekten en s\u0131k ve en b\u00fcy\u00fck sars\u0131nt\u0131lar\u0131n g\u00f6r\u00fcld\u00fc\u011f\u00fc b\u00f6lgeler, G\u00fcney Amerika\u2019da And S\u0131rada\u011flar\u0131 \u00fclkeleridir. Japonya\u2019daki Fuji gibi yanarda\u011flar\u0131n \u00e7evresidir. Avrasya Fay\u0131 ile Dakka (Hindistan) Fay\u0131\u2019n\u0131n 25-30 milyon y\u0131l \u00f6nce birbirlerine yakla\u015f\u0131p y\u00fcklenmelerinin sonucu olarak y\u00fckselen Himalaya S\u0131rada\u011flar\u0131, onun uzant\u0131s\u0131ndaki Zagroslar, Amanoslar, Toroslar\u2019\u0131n etekleri, G\u0131lgam\u0131\u015f Destan\u0131<\/em> i\u00e7inde s\u00f6z\u00fcn\u00fcn edildi\u011fi tarihlerden beri en \u015fiddetli yersars\u0131nt\u0131s\u0131 b\u00f6lgeleridir. Bu b\u00f6lgelerin \u00e7o\u011funda (Pakistan\u2019da, Afganistan\u2019da, \u0130ran\u2019da, T\u00fcrkiye\u2019de) \u0130slam halklar\u0131n\u0131n ya\u015famas\u0131 yer sars\u0131nt\u0131s\u0131n\u0131 \u201cAllah\u2019\u0131n cezas\u0131\u201d olarak yorumlayanlar\u0131n bir ba\u015fka a\u00e7maz\u0131d\u0131r.<\/p>\n

14) Ersuyunun \u00e7\u0131kt\u0131\u011f\u0131 yer olarak ayn\u0131 ayetin Davood \u00e7evirisinde \u201cbel ve kaburgalar\u201d (\u0130ng. The loins and the rib) Khan \u00e7evirisinde \u201comurga, belkemi\u011fi ve kaburgalar\u201d (\u0130ng. the backbone and the brestbone) g\u00f6sterilmi\u015f.<\/p>\n

15) Bkz. Peter Forbes, The Origin of Our Species<\/em> (2011).<\/p>\n

16) Bu giri\u015fimin evrimcilikten yana bir \u00e7e\u015fitlemesi i\u00e7in bkz. A.\u015eenel \u201cYarat\u0131l\u0131\u015f\u00e7\u0131l\u0131\u011fa Kar\u015f\u0131 Bir H\u0131ristiyan Bilimcinin Evrimcili\u011fi Savunan Savlar\u0131\u201d, Bilim ve Gelecek<\/em>, say\u0131 72, s.14-25.<\/p>\n

17) Bkz. Dr. Haluk Nurbaki, Kur\u2019an Ayetleri ve \u0130lmi Hakikatler<\/em>, \u00e7e\u015fitli bask\u0131lar\u0131 ile \u0130ngilizce \u00e7evirisi Verses from the Glorious Koran and The Scientific Facts<\/em>, Diyanet Vakf\u0131 Yay\u0131nlar\u0131, 1993.<\/p>\n

18) Kr\u015f. A\u2019l\u00e2 suresi 4-5: \u201cO ye\u015fillikler bitmi\u015ftir; sonra da onlar\u0131 siyah \u00e7er\u00e7\u00f6pe \u00e7evirmi\u015ftir.\u201d Bu \u00e7eviriye bak\u0131larak, Dr. Nurbaki\u2019nin \u00e7evirisinin daha \u00e7ok sav\u0131na g\u00f6re ayarlanm\u0131\u015f bir yorum niteli\u011fi g\u00f6sterdi\u011fi s\u00f6ylenebilir.<\/p>\n

19) \u00d6rne\u011fin bkz. Nur 19: \u201cAllah bilir siz bilmezsiniz\u201d ayeti.<\/p>\n","protected":false},"excerpt":{"rendered":"

Bir ilahiyat\u00e7\u0131 profes\u00f6r, Gece ile G\u00fcnd\u00fcz\u2019\u00fcn, G\u00fcne\u015f\u2019ten ba\u011f\u0131ms\u0131z varl\u0131klar olduklar\u0131n\u0131 Kur\u2019an ayetlerine dayanarak ileri s\u00fcrmekte. Ortada \u201ckomik\u201d olmaktan \u00f6te \u201ctrajik\u201d bir durum var. Bunlardan biri, sav\u0131 ortaya atan\u0131n bir ilahiyat\u00e7\u0131 \u201cprofes\u00f6r\u201d olmas\u0131 yan\u0131 s\u0131ra, yan\u0131na sav\u0131n\u0131 kan\u0131tlamak \u00fczere Norve\u00e7\u2019e \u201cara\u015ft\u0131rmaya\u201d g\u00f6t\u00fcrd\u00fc\u011f\u00fc bir astronomi ve uzay bilimleri profes\u00f6r\u00fcn\u00fc alabilmesi. Dolay\u0131s\u0131yla durum, ciddiye almaya, yan\u0131t vermeye de\u011fmeyecek […]<\/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":[126],"tags":[229,719,430],"class_list":["post-11348","post","type-post","status-publish","format-standard","hentry","category-89-sayi","tag-din","tag-muhafazakarlik","tag-toplum"],"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