{"id":11734,"date":"2014-07-01T20:35:02","date_gmt":"2014-07-01T17:35:02","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=11734"},"modified":"2018-06-04T15:15:35","modified_gmt":"2018-06-04T12:15:35","slug":"anaksimandros-devrimi","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2014\/07\/01\/anaksimandros-devrimi","title":{"rendered":"Anaksimandros devrimi"},"content":{"rendered":"

Miletli Anaksimandros\u2019un d\u00fc\u015f\u00fcncelerinin, bilim anlay\u0131\u015f\u0131n\u0131n ve kozmolojide yol a\u00e7t\u0131\u011f\u0131 b\u00fcy\u00fck kavramsal de\u011fi\u015fimin etkileri g\u00fcn\u00fcm\u00fczde de s\u00fcrmektedir. Carlo Rovelli irrasyonalizm ve dini d\u00fc\u015f\u00fcncenin yeniden y\u00fckseli\u015fe ge\u00e7ti\u011fi g\u00fcn\u00fcm\u00fczde, rasyonalitenin antik k\u00f6kenlerini neden \u00f6nemsememiz gerekti\u011fini a\u00e7\u0131kl\u0131yor.<\/em><\/p>\n

Felsefeye giri\u015f kitaplar\u0131 tarihteki ilk filozoflar olarak Thales, Anaksimandros ve Anaksimenes\u2019ten s\u00f6z ederler. Ard\u0131ndan bu filozoflar\u0131n, \u015feylerin \u00f6z<\/strong>\u00fcn\u00fc ya da ilke<\/strong>sini arad\u0131klar\u0131 ve Thales\u2019in su<\/strong>\u2019yu, Anaksimandros\u2019un apeiron<\/strong>\u2019u ve Anaksimenes\u2019in hava<\/strong>\u2019y\u0131 \u00f6nerdi\u011fi belirtilerek konu kapat\u0131l\u0131r. Ancak b\u00f6yle \u00f6zetten pek bir \u015fey anla\u015f\u0131lmad\u0131\u011f\u0131 gibi bu \u00fc\u00e7 d\u00fc\u015f\u00fcn\u00fcr\u00fcn bilimsel\/felsefi d\u00fc\u015f\u00fcncenin ilk \u00f6rneklerini hangi motivasyonla ortaya koyduklar\u0131 da bir muamma olarak kal\u0131r.<\/p>\n

Carlo Rovelli Miletli Anaksimandros ya da Bilimsel D\u00fc\u015f\u00fcncenin Do\u011fu\u015fu<\/em>\u2019nda genel olarak Yunan\u2019\u0131n \u00f6zel olarak da Anaksimandros\u2019un d\u00fc\u015f\u00fcnce tarihindeki de\u011ferinin yeterince ortaya konulamad\u0131\u011f\u0131n\u0131 g\u00f6stermeye \u00e7al\u0131\u015f\u0131yor. Ona g\u00f6re bu filozoflar\u0131n d\u00fc\u015f\u00fcncelerinin iyi bilinmemesinin ve yanl\u0131\u015f anla\u015f\u0131lmas\u0131n\u0131n, yani de\u011ferinin tam olarak kavranmas\u0131n\u0131n \u00f6n\u00fcndeki ba\u015fl\u0131ca engel, g\u00fcn\u00fcm\u00fczde ge\u00e7erlili\u011fini h\u00e2l\u00e2 s\u00fcrd\u00fcren, fen bilimleri ile be\u015feri bilimler (ya da bilimsel k\u00fclt\u00fcr ile h\u00fcmanist k\u00fclt\u00fcr) aras\u0131nda yap\u0131lan tehlikeli ayr\u0131md\u0131r. Bu \u201ctehlikeli dikotomi\u201d; bilim ve felsefe tarihinin ayr\u0131 ayr\u0131, tek y\u00f6nl\u00fc ve eksik yaz\u0131lmas\u0131na, yanl\u0131\u015f sonu\u00e7lar \u00e7\u0131kar\u0131lmas\u0131na neden olmu\u015ftur.<\/p>\n

Uzmanl\u0131k alan\u0131 kuantum \u00e7ekimi olan Rovelli, bilim ve felsefe tarihini ba\u015flatan bu \u00fc\u00e7 d\u00fc\u015f\u00fcn\u00fcr\u00fcn \u201cbiricik ilke\u201dsi hakk\u0131nda s\u00f6ylediklerini daha iyi anlayabilmek i\u00e7in bilimsel bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n zorunlulu\u011funa i\u015faret ediyor. Tarih\u00ee-felsef\u00ee formasyona sahip ama bilimsel formasyona sahip olmayan bir\u00e7ok entelekt\u00fcel, yirmi alt\u0131 y\u00fczy\u0131l \u00f6nce ya\u015fam\u0131\u015f filozoflar\u0131 kavramaya \u00e7al\u0131\u015f\u0131rken ka\u00e7\u0131n\u0131lmaz olarak zorlan\u0131rlar. Daha a\u00e7\u0131k bir deyi\u015fle, ilk filozoflar\u0131n son derece \u201cbilimsel\u201d olan d\u00fc\u015f\u00fcncesini anlama ve bu d\u00fc\u015f\u00fcncelerin bilim tarihine katk\u0131s\u0131n\u0131n boyutunu \u00f6l\u00e7me konusunda yetersiz kal\u0131rlar. Anaksimandros\u2019un d\u00fc\u015f\u00fcncesinin b\u00fcy\u00fckl\u00fc\u011f\u00fcne odaklanan Rovelli, kendi bak\u0131\u015f\u0131n\u0131 \u015f\u00f6yle \u00f6zetliyor:<\/p>\n

\"\"
\u201cMiletli Anaksimandros ya da Bilimsel D\u00fc\u015f\u00fcncenin Do\u011fu\u015fu\u201d, Carlo Rovelli, Frans\u0131zcadan \u00e7eviren: Do\u00e7. Dr. Atakan Alt\u0131n\u00f6rs, Bilge K\u00fclt\u00fcr Sanat, Nisan 2014.<\/figcaption><\/figure>\n

\u201cAnaksimandros\u2019a bak\u0131\u015f\u0131m ne bir tarih\u00e7inin ne de bir Yunan felsefesi uzman\u0131n\u0131n bak\u0131\u015f\u0131d\u0131r; bilimsel d\u00fc\u015f\u00fcncenin yap\u0131s\u0131 \u00fczerine ve ayn\u0131 zamanda da bu d\u00fc\u015f\u00fcncenin uygarl\u0131\u011f\u0131n geli\u015fimindeki rol\u00fc \u00fczerine derinlemesine d\u00fc\u015f\u00fcnme kayg\u0131s\u0131 g\u00fcden bir g\u00fcn\u00fcm\u00fcz bilim adam\u0131n\u0131n bak\u0131\u015f\u0131d\u0131r.\u201d (Rovelli: 12)<\/p>\n

Bilimsel ve felsefi miras\u0131<\/strong><\/p>\n

Anaksimandros ilk co\u011frafyac\u0131, ilk biyolog, ilk astronomdur. Ayr\u0131ca bilimsel etkinlik i\u00e7in kuramsal d\u00fc\u015f\u00fcncenin \u00f6nemini ortaya koyan, ele\u015ftiri gelene\u011fini ba\u015flatan ve bilim tarihinin ilk b\u00fcy\u00fck kavramsal devrimini ger\u00e7ekle\u015ftiren d\u00fc\u015f\u00fcn\u00fcrd\u00fcr.<\/p>\n

Tarihsel bilgilere g\u00f6re Anaksimandros\u2019a y\u00fcklenebilecek d\u00fc\u015f\u00fcnceler \u015f\u00f6yledir: 1) Meteorolojik olaylar\u0131n do\u011fal nedenleri vard\u0131r. Do\u011fada su \u00e7evrimi vard\u0131r. 2) Yer, uzayda y\u00fczen s\u0131n\u0131rl\u0131 bir cisimdir. Yer hi\u00e7bir yere d\u00fc\u015fmez, \u00e7\u00fcnk\u00fc oraya do\u011fru d\u00fc\u015fece\u011fi belirli bir do\u011frultusu yoktur. 3) G\u00fcne\u015f, Ay ve y\u0131ld\u0131zlar, dairesel hareketlerle Yer\u2019in etraf\u0131nda d\u00f6ner; bu cisimler \u201cka\u011fn\u0131 tekerle\u011fine\u201d benzer b\u00fcy\u00fck \u00e7emberlerle ta\u015f\u0131n\u0131r. G\u00f6k cisimlerini ta\u015f\u0131yan bu tekerler, y\u0131ld\u0131zlar\u0131n ni\u00e7in Yer\u2019e d\u00fc\u015fmedi\u011fini a\u00e7\u0131klar. Y\u0131ld\u0131zlar en yak\u0131n dairenin \u00fcst\u00fcndedir; Ay ortadaki, G\u00fcne\u015f ise en uzaktaki dairenin \u00fcst\u00fcndedir. Bu \u00e7emberlerin birbirine uzakl\u0131\u011f\u0131n\u0131n oran\u0131 9, 18 ve 27 say\u0131lar\u0131yla form\u00fcle edilir. 4) Do\u011fay\u0131 olu\u015fturan \u015feylerin \u00e7oklu\u011fu\/\u00e7e\u015fitlili\u011fi, \u201cs\u0131n\u0131rs\u0131z\u201d, \u201ctan\u0131ms\u0131z\u201d, \u201cbelirsiz\u201d anlam\u0131na gelen bir \u201cilke\u201dden, yani \u201capeiron\u201ddan t\u00fcremi\u015ftir. 5) \u015eeylerin birbirine d\u00f6n\u00fc\u015fmesi, \u201czorunluluk\u201d taraf\u0131ndan d\u00fczenlenir. Zorunluluk, fenomenlerin zaman<\/strong>daki a\u00e7\u0131l\u0131p serilmelerini tayin eder. 6) D\u00fcnya, s\u0131cak ve so\u011fu\u011fun, apeiron<\/strong>\u2019dan ayr\u0131lmas\u0131yla olu\u015fmu\u015ftur. 7) B\u00fct\u00fcn hayvanlar ba\u015flang\u0131\u00e7ta denizde ya da eskiden yery\u00fcz\u00fcn\u00fc b\u00fct\u00fcn\u00fcyle kaplayan suda ya\u015f\u0131yordu. Yani ilk hayvanlar bal\u0131klard\u0131r ya da bal\u0131k t\u00fcr\u00fcnden varl\u0131klard\u0131r. Bu canl\u0131lar yer kuruyunca karalara yay\u0131lm\u0131\u015f ve bu yeni ortama uyum sa\u011flam\u0131\u015flard\u0131r. \u0130nsanlar \u015fu anki bi\u00e7imleriyle ortaya \u00e7\u0131km\u0131\u015f olamazlar. \u0130nsanlar da, di\u011ferleri gibi bal\u0131k bi\u00e7imindeki di\u011fer hayvanlardan t\u00fcremi\u015ftir. 8) Anaksimandros d\u00fcnyan\u0131n ilk co\u011fraf\u00ee haritas\u0131n\u0131 \u00e7izmi\u015ftir. Bu harita daha sonraki ku\u015faktan bir di\u011fer Miletli olan Hekataios taraf\u0131ndan geli\u015ftirilmi\u015f ve b\u00fct\u00fcn antik haritalara temel te\u015fkil etmi\u015ftir. 9) Anaksimandros do\u011fal olaylar \u00fczerine ilk d\u00fczyaz\u0131l\u0131 kitab\u0131 yazm\u0131\u015ft\u0131r. Daha \u00f6nce kitaplar\u0131n hepsi \u015fiir formunda yaz\u0131lmaktayd\u0131. 10) Gnomon\u2019u [g\u00fcne\u015f saati] Yunan d\u00fcnyas\u0131nda kullanan ilk ki\u015fidir. Bu aletle G\u00fcne\u015f\u2019in karma\u015f\u0131k bir astronomisi geli\u015ftirilebilmi\u015ftir.<\/p>\n

Yer neden d\u00fc\u015fm\u00fcyor?<\/strong><\/p>\n

Yer\u2019in neden d\u00fc\u015fmedi\u011fi sorusuna ge\u00e7meden \u00f6nce bir yan\u0131lsamay\u0131 ortadan kald\u0131rmak gerekir. Orta\u00e7a\u011f\u2019da Yer\u2019in k\u00fcre bi\u00e7iminde oldu\u011fu biliniyor ve kabul ediliyordu. H\u0131ristiyan Orta\u00e7a\u011f\u0131 Yer\u2019in k\u00fcre bi\u00e7imli oldu\u011fu bilgisini Yunan d\u00fcnyas\u0131na bor\u00e7ludur. \u00d6nce Aristoteles\u2019in sonra da Batlamyus\u2019un ikna edici kan\u0131tlar\u0131yla Yer\u2019in, grosso modo<\/strong> (kabaca) k\u00fcre bi\u00e7iminde oldu\u011fu g\u00f6sterilmi\u015ftir. Asl\u0131nda Aristoteles\u2019ten \u00f6nceki<\/strong> ku\u015fakta da Yer\u2019in k\u00fcresel oldu\u011fu fikri olduk\u00e7a yayg\u0131nd\u0131, ama yeterince kan\u0131t g\u00f6sterilemiyordu. Platon Phaidon<\/em> adl\u0131 diyalogunda Sokrates\u2019e, \u201cikna edici kan\u0131tlar \u00f6ne s\u00fcrebilecek durumda olmaks\u0131z\u0131n\u201d Yer\u2019in k\u00fcre bi\u00e7iminde oldu\u011funa inand\u0131\u011f\u0131n\u0131<\/strong> s\u00f6yletir:<\/p>\n

\u201cPhaidon<\/em> d\u00fc\u015f\u00fcnce tarihinde en \u00e7ok okunmu\u015f, yorumlanm\u0131\u015f ve tart\u0131\u015f\u0131lm\u0131\u015f metinlerden biridir. Ama genellikle \u2018ruhun \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc\u2019 konusuna tak\u0131l\u0131p kal\u0131n\u0131r ve metnin bilim tarihinin hakik\u00ee bir m\u00fccevherini i\u00e7inde bar\u0131nd\u0131rd\u0131\u011f\u0131 g\u00f6zden ka\u00e7\u0131r\u0131l\u0131r: D\u00fcnya\u2019ya dair yeni bir bi\u00e7imsel tasar\u0131ma yap\u0131lm\u0131\u015f ilk at\u0131f. Bu g\u00f6zden ka\u00e7\u0131rma, g\u00fcn\u00fcm\u00fczde birbirine aptalca k\u00f6r kalan iki k\u00fclt\u00fcr\u00fc, h\u00fcmanist k\u00fclt\u00fcr ile bilimsel k\u00fclt\u00fcr\u00fc birbirinden ay\u0131ran u\u00e7urumun alen\u00ee bir belirtisidir.\u201d (Rovelli: 67)<\/p>\n

\"\"
Raphael\u2019in \u201cAtina Okulu\u201dndan bir ayr\u0131nt\u0131. Sol alt k\u00f6\u015fede Anaksimandros, sa\u011f \u00fcst k\u00f6\u015fede Platon ve Aristoteles g\u00f6r\u00fcl\u00fcyor.<\/figcaption><\/figure>\n

Peki, Anaksimandros bu bulu\u015fu, daha do\u011frusu bu kavramsal s\u0131\u00e7ramay\u0131 nas\u0131l yapm\u0131\u015ft\u0131r? Anaksimandros\u2019un hocas\u0131 Thales\u2019e g\u00f6re Yer u\u00e7suz bucaks\u0131z bir okyanusun \u00fcst\u00fcnde y\u00fczmekteydi. Anaksimandros ise Yer\u2019i \u00e7evreleyen bir okyanusun gerekli olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc. Okyanusu zihninden silince geriye, uzayda y\u00fczen bir disk kald\u0131. Onun bu ak\u0131l y\u00fcr\u00fctme tarz\u0131 modern bilimin \u2018basitlik ilkesi\u2019ne de uygundur. Yer\u2019in alt\u0131nda da \u00fcst\u00fcnde de bo\u015fluk vard\u0131r. As\u0131l kozmolojik devrim budur:<\/p>\n

\u201cK\u00fcre modeli hi\u00e7bir durumda Arz\u2019\u0131n formu meselesine y\u00f6nelik \u2018do\u011fru\u2019 \u00e7\u00f6z\u00fcm de\u011fildir: Bu yaln\u0131zca, silindirik modelden biraz daha fazla ve elipsoid modelden de biraz daha az isabetli bir modeldir. \u2018Kozmolojik devrim\u2019 nitelemesi hi\u00e7 \u015f\u00fcphesiz ki Anaksimandros\u2019a yara\u015f\u0131r.\u201d (Rovelli: 70)<\/p>\n

Asl\u0131nda Yer\u2019in uzayda y\u00fczd\u00fc\u011f\u00fc d\u00fc\u015f\u00fcncesi hemen kabul edilebilecek bir fikir de\u011fildi. \u00c7\u00fcnk\u00fc d\u00fcnya hakk\u0131nda sahip oldu\u011fumuz imgeyle temelden \u00e7eli\u015fiyordu ve ayr\u0131ca eski d\u00fcnya tasar\u0131m\u0131na kar\u015f\u0131 tutarl\u0131 ve inand\u0131r\u0131c\u0131 bir alternatif sunmas\u0131 gerekiyordu. Anaksimandros\u2019un her \u015feyden \u00f6nce deneyime dayal\u0131 \u015fu \u2018basit\u2019 soruyu yan\u0131tlamas\u0131 gerekiyordu: \u201c\u015eayet D\u00fcnya bir \u015feyin \u00fcst\u00fcnde durmuyorsa niye d\u00fc\u015fm\u00fcyor?\u201d Rovelli\u2019nin belirtti\u011fi gibi bilimde zor olan yeni fikirler \u00fcretmek de\u011fil onlar\u0131 i\u015flevsel k\u0131lmak, yani d\u00fcnya hakk\u0131ndaki bilgimizin geri kalan\u0131yla b\u00fct\u00fcnle\u015ftirmektir. \u201cYer neden d\u00fc\u015fm\u00fcyor?\u201d sorusuna Anaksimandros dahice bir yan\u0131t bulmu\u015ftur. Bu Aristoteles\u2019in de bir \u015fekilde yararlanaca\u011f\u0131 kuramd\u0131r:<\/p>\n

\u201cEskilerden Anaksimandros gibi kimileri yerin benzerlik, e\u015f uzakl\u0131k y\u00fcz\u00fcnden durdu\u011funu s\u00f6yl\u00fcyor. Nitekim ortada yerle\u015fen ve s\u0131n\u0131rlara g\u00f6re e\u015fit olan \u015feyin daha \u00e7ok yukar\u0131ya, a\u015fa\u011f\u0131ya ya da yanlara devinmesi s\u00f6z konusu de\u011fil. Ayn\u0131 anda kar\u015f\u0131t y\u00f6ne devinmesi ise olanaks\u0131z, dolay\u0131s\u0131yla duradurmas\u0131 zorunlu. Bu kuram zekice\u2026\u201d (Aristoteles, G\u00f6ky\u00fcz\u00fc \u00dczerine<\/em>, B.13, 295b, 10\u201316, \u00e7ev. Saffet Bab\u00fcr, Ankara: Dost Kitabevi Yay\u0131nlar\u0131.)<\/p>\n

Bu yan\u0131t \u015f\u00f6yle sadele\u015ftirilebilir: Yer d\u00fc\u015fmez, \u00e7\u00fcnk\u00fc oraya do\u011fru d\u00fc\u015fece\u011fi hi\u00e7bir belirli y\u00f6ne sahip de\u011fildir. Ola\u011fan\u00fcst\u00fc ve kusursuz bi\u00e7imde do\u011fru olan bu arg\u00fcman \u201cYer neden d\u00fc\u015fm\u00fcyor?\u201d sorusunu, \u201cNi\u00e7in d\u00fc\u015fmesi gereksin?\u201d diye sorarak tersine \u00e7evirir. O halde \u201cyukar\u0131\u201d ve \u201ca\u015fa\u011f\u0131\u201d gibi y\u00f6nleri belirleyen Yer\u2019dir. D\u00fc\u015f\u00fc\u015f\u00fcn y\u00f6n\u00fcn\u00fc de Yer belirler.<\/p>\n

\"\"
Anaksimandros\u2019un kozmolojisinde G\u00fcne\u015f, Ay ve y\u0131ld\u0131zlar, karma\u015f\u0131k \u00e7emberler \u00e7izerek Yer\u2019in etraf\u0131nda d\u00f6ner.<\/em><\/strong><\/figcaption><\/figure>\n

Kavramsal devrim<\/strong><\/p>\n

Rovelli\u2019ye g\u00f6re Anaksimandros\u2019un bu kan\u0131tlamas\u0131 felsefeciler ve tarih\u00e7iler i\u00e7in, fazla inceliklidir. Bu nedenle kimi okul kitaplar\u0131nda halen, \u201cYer ni\u00e7in d\u00fc\u015fm\u00fcyor?\u201d sorusunu yan\u0131tlayan ki\u015finin Newton oldu\u011fu yazar.<\/p>\n

\u201cEinstein\u2019\u0131n teorisinde e\u015fzamanl\u0131l\u0131\u011f\u0131n karma\u015f\u0131kl\u0131\u011f\u0131n\u0131 kavraman\u0131n zorlu\u011fu, Anaksimandros\u2019un kozmolojisinde \u2018yukar\u0131\u2019 ve \u2018a\u015fa\u011f\u0131\u2019 kavramlar\u0131n\u0131n karma\u015f\u0131kl\u0131\u011f\u0131n\u0131 kavraman\u0131n zorlu\u011funa benzer ve hemen hemen ona paralel bir zorluktur. \u015eayet bug\u00fcn \u2018yukar\u0131\u2019 ve \u2018a\u015fa\u011f\u0131\u2019 kavramlar\u0131n\u0131n izaf\u00eeli\u011fi bize kavranmas\u0131 hayli kolay geldi\u011fi halde e\u015fzamanl\u0131l\u0131\u011f\u0131n izaf\u00eeli\u011fi, fizikle profesyonel olarak u\u011fra\u015fmayan kimselere gizemli geliyorsa, bunun tek bir sebebi vard\u0131r: Anaksimandros\u2019un devrimi tam yirmi alt\u0131 as\u0131rd\u0131r hazmedilmi\u015ftir, Einstein\u2019\u0131nki ise hen\u00fcz de\u011fil. Ama tam da ayn\u0131 kavramsal g\u00fczerg\u00e2h s\u00f6z konusudur.\u201d (Rovelli: 76)<\/p>\n

Yunan uygarl\u0131\u011f\u0131 d\u0131\u015f\u0131nda, b\u00fct\u00fcn uygarl\u0131klarda ortak olan d\u00fcz ve sabit Yer<\/strong> imgesinin y\u0131k\u0131lmas\u0131 s\u00fcreci, Anaksimandros\u2019un dev ad\u0131m\u0131yla ba\u015flam\u0131\u015ft\u0131r. Bu yeni d\u00fcnya imgesi Yunan uygarl\u0131\u011f\u0131n\u0131n ve onun miras\u0131n\u0131 devralan di\u011fer uygarl\u0131klar\u0131n al\u00e2meti farikas\u0131 olacakt\u0131r. Rovelli, Anaksimandros\u2019un devrimci kozmolojisinin ba\u015fka bir yenili\u011finin alt\u0131n\u0131 da \u00e7iziyor:<\/p>\n

\u201cOnun zaman\u0131na dek g\u00f6ky\u00fcz\u00fc, d\u00fcnyan\u0131n en son s\u0131n\u0131r\u0131 olarak alg\u0131lan\u0131yordu. G\u00fcne\u015f, Ay ve y\u0131ld\u0131zlar insanl\u0131\u011f\u0131n g\u00f6z\u00fcnde, d\u00fcnyam\u0131z\u0131n tavan\u0131 olan ayn\u0131 g\u00f6ky\u00fcz\u00fcnde, bizden e\u015fit uzakl\u0131kta yer de\u011fi\u015ftiren varl\u0131klard\u0131. Anaksimandros g\u00f6ky\u00fcz\u00fcne bakarak ilk kez onda bir kubbenin tavan\u0131n\u0131 g\u00f6rmeyip g\u00f6k cisimlerinin \u00e7ok farkl\u0131 uzakl\u0131klarda konumlanabilmi\u015f olacaklar\u0131n\u0131 kafas\u0131nda canland\u0131rd\u0131. G\u00f6ky\u00fcz\u00fcn\u00fcn derinli\u011fini g\u00f6rd\u00fc. \u2026 \u0130\u00e7i bir kutuya benzeyen bir d\u00fcnyadan, a\u00e7\u0131k bir d\u0131\u015f uzay\u0131n i\u00e7inde y\u00fczen bir d\u00fcnyaya ge\u00e7ilmi\u015ftir. Couprie\u2019nin dedi\u011fi gibi, Anaksimandros bir bak\u0131ma, kozmos\u2019un a\u00e7\u0131k uzay\u0131n\u0131 icat etmi\u015ftir. A\u015fik\u00e2r ki bu, \u00e7ok \u00f6nemli etkileri olan bir kavramsal yeniliktir.\u201d (Rovelli: 79)<\/p>\n

Rovelli\u2019ye g\u00f6re, Anaksimandros\u2019un her \u015feyin temelinde yatan bir ilke olarak g\u00f6sterdi\u011fi apeiron<\/strong>\u2019u da yanl\u0131\u015f anla\u015f\u0131lm\u0131\u015ft\u0131r. \u201c\u0130lke\u201dnin anlam\u0131, ilk filozoflar\u0131n metafizik d\u00fc\u015f\u00fcncesine g\u00f6re de\u011fil, onlar\u0131n bu kavramla ne yapt\u0131klar\u0131na bak\u0131larak anla\u015f\u0131lmal\u0131d\u0131r. \u0130lk filozoflar\u0131n bu kavramla yapt\u0131\u011f\u0131 \u015fey \u201cg\u00f6rd\u00fc\u011f\u00fcm\u00fcz do\u011fa fenomenlerinin u\u00e7suz bucaks\u0131z \u00e7e\u015fitlili\u011fini, do\u011faya i\u00e7sel olan ve birleyici\/\u00fcniter bir a\u00e7\u0131klamayla yap\u0131land\u0131rmaya \u00e7abalamak\u201d olmu\u015ftur. Anaksimandros do\u011fal olaylar\u0131n, hem do\u011fal hem de g\u00fcndelik deneyimlerimize yabanc\u0131 bir \u015feye ili\u015fkin terimlerle kavranabilece\u011fini savunmu\u015ftur:<\/p>\n

\u201cAnaksimenes\u2019in yo\u011funla\u015fma ve seyrelme fikrine, \u0130yonyal\u0131 filozoflar \u015fu fikri ekleyecektir: Maddenin bi\u00e7imindeki \u00e7e\u015fitlenme, az say\u0131daki cevherin de\u011fi\u015fik kombinasyonlar\u0131ndan do\u011fmu\u015ftur. Atomcular, Leukippos ile Demokritos, bo\u015flukta dola\u015fan elemanter atomlar kavram\u0131n\u0131 geli\u015ftirerek bu yo\u011funla\u015fma ve seyrelme fikrini \u00e7ok daha somut ve anla\u015f\u0131l\u0131r k\u0131lacakt\u0131r.\u201d (Rovelli: 86)<\/p>\n

Anaksimandros devriminin trajik sonu\u00e7lar\u0131 da olmu\u015ftur. Yunan dinine g\u00f6re g\u00f6ky\u00fcz\u00fc, tanr\u0131sall\u0131\u011fa \u00f6zg\u00fc bir yer oldu\u011fundan meteorolojik olaylar da, yayg\u0131n olarak tanr\u0131lar\u0131n d\u0131\u015favurumlar\u0131 olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Anaksimandros\u2019dan iki y\u00fczy\u0131l sonra Sokrates ile ayn\u0131 d\u00f6nemde ya\u015fam\u0131\u015f olan Aristofanes\u2019in yazd\u0131\u011f\u0131 Bulutlar<\/em> komedyas\u0131, bu t\u00fcrden nat\u00fcralist a\u00e7\u0131klamalar\u0131n h\u00e2l\u00e2 Zeus\u2019un kutsall\u0131\u011f\u0131na bir hakaret gibi alg\u0131land\u0131\u011f\u0131n\u0131 g\u00f6sterir. Bulutlar<\/em>, ilgin\u00e7 bir \u00f6ng\u00f6r\u00fcyle, tanr\u0131lara hakaret etmekle ve gen\u00e7lerin ahl\u00e2k\u0131n\u0131 bozmakla su\u00e7lanan Sokrates ve arkada\u015flar\u0131na dayak at\u0131lmas\u0131yla son bulur:<\/p>\n

\u201cAma yirmi y\u0131l sonra Sokrates Atina\u2019da mahkemeye \u00e7\u0131kar ve Yunan tanr\u0131lar\u0131n\u0131 tan\u0131mad\u0131\u011f\u0131ndan dolay\u0131, \u00f6\u011fretileriyle gen\u00e7lerin ahl\u00e2k\u0131n\u0131 bozdu\u011fu gerek\u00e7esiyle (tam da Aristofanes\u2019in komedyas\u0131nda ona y\u00f6neltilen su\u00e7lamalarla) \u00f6l\u00fcme mahk\u00fbm edilir. Sokrates\u2019in su\u00e7u, t\u0131pk\u0131 Anaksimandros gibi, atmosferik olaylar\u0131n, tanr\u0131lara g\u00f6ndermede bulunmaks\u0131z\u0131n do\u011fal olgular olarak kavranabilece\u011fini d\u00fc\u015f\u00fcnmektir.\u201d (Rovelli: 61)<\/p>\n

\"\"
Anaksimandros\u2019un \u00e7izdi\u011fi d\u00fcnyan\u0131n ilk co\u011frafi haritas\u0131.<\/figcaption><\/figure>\n

Bilim tarihinden bilim felsefesine<\/strong><\/p>\n

    \n
  1. y\u00fczy\u0131lda \u201c\u0130yi bilimsel teorilerin niha\u00ee<\/strong> oldu\u011fu, sonsuza kadar kesin surette ge\u00e7erli oldu\u011fu\u201d yolundaki epistemolojik hata yayg\u0131nd\u0131. 20. y\u00fczy\u0131lda ise Carnap, Bachelard, Popper, Kuhn, Feyerabend ve Lakatos gibi filozoflar bilimsel etkinli\u011fin ne oldu\u011funa dair anlay\u0131\u015f\u0131m\u0131z\u0131 k\u00f6kten d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr. Bu d\u00f6n\u00fc\u015f\u00fcm\u00fc tetikleyen geli\u015fme 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda ger\u00e7ekle\u015fen, \u201cNewton fizi\u011finin beklenmedik \u00e7\u00f6k\u00fc\u015f\u00fc\u201d olmu\u015ftur.<\/li>\n<\/ol>\n

    \u201cOn dokuzuncu asr\u0131n tipik bilimine inan\u00e7 ve bilimin d\u00fcnya hakk\u0131ndaki niha\u00ee bilgi olarak pozitivist y\u00fcceltili\u015fi g\u00fcn\u00fcm\u00fczde \u00e7\u00f6kt\u00fc. Bu \u00e7\u00f6k\u00fc\u015f\u00fcn ilk sorumlusu, inan\u0131lmaz etkilili\u011fine ra\u011fmen, Newton fizi\u011finin \u00e7ok kesin bir anlamda yanl\u0131\u015f oldu\u011funu a\u00e7\u0131\u011fa \u00e7\u0131karan yirminci as\u0131r fizi\u011findeki devrimdir. Bunun ard\u0131ndan gelen bilim felsefesi de b\u00fcy\u00fck b\u00f6l\u00fcm\u00fcyle, bilimin yap\u0131s\u0131n\u0131 bu tabula rasa \u00fcst\u00fcnde yeniden tan\u0131mlama giri\u015fimleri gibi okunabilir.\u201d (Rovelli: 13)<\/p>\n

    Newton fizi\u011finin Einstein taraf\u0131ndan sorgulanmas\u0131, -bir anlamda \u00e7\u00f6k\u00fc\u015f\u00fc- d\u00fcnyan\u0131n i\u015fleyi\u015finin nas\u0131l oldu\u011funu anlama olana\u011f\u0131n\u0131 da y\u0131km\u0131\u015f de\u011fildir. Tersine o olana\u011f\u0131n yeni bir kullan\u0131m\u0131d\u0131r. B\u00f6ylece her yeni kuram, bize d\u00fcnyay\u0131 biraz daha iyi<\/strong> anlatan yeni bir ger\u00e7eklik haritas\u0131ndan ba\u015fka bir \u015fey de\u011fildir. G\u00fcn\u00fcm\u00fczde \u00e7ok az ki\u015fi, \u201cniha\u00ee yasalar oldu\u011funa\u201d inan\u0131r. Bununla birlikte, bilimciler aras\u0131nda bile \u201cHer \u015eeyin Teorisi\u201dni bulmak \u00fczere oldu\u011fumuza inananlar az da olsa bulunur.<\/p>\n

    Bilimin ne oldu\u011funu anlamak istiyorsak bilim hakk\u0131nda \u00fcretilmi\u015f imgelere de\u011fil, her \u015feyden \u00f6nce bilimin prati\u011fine bakmal\u0131y\u0131z. Prati\u011fine bakt\u0131\u011f\u0131m\u0131zda bilimin do\u011frulanabilir \u00f6ng\u00f6r\u00fclere indirgenemeyece\u011fi de g\u00f6r\u00fcl\u00fcr. E\u011fer bilimi \u201cbelirli bir yakla\u015f\u0131kl\u0131k i\u00e7inde baz\u0131 fiziksel sonu\u00e7lar\u0131 hesaplamaya uyarlanm\u0131\u015f bir denklem k\u00fcmesi\u201d olarak tan\u0131mlarsak, bu durumda bilimin d\u00fcnyay\u0131 kavrama kapasitesini g\u00f6z ard\u0131 etmi\u015f oluruz.<\/p>\n

    \u201cBir bilme etkinli\u011fi olarak bilim ile test edilebilir \u00f6ng\u00f6r\u00fcler \u00fcretimi olarak bilim aras\u0131nda s\u0131k s\u0131k yap\u0131lan kar\u0131\u015ft\u0131rma \u00f6te yandan \u2018tekni\u011fin bask\u0131nl\u0131\u011f\u0131\u2019n\u0131n mahk\u00fbm edilmesi ad\u0131na bilime y\u00f6nelik yeni bir ele\u015ftiriye \u00e7anak tutar. Almanya ve \u0130talya gibi \u00fclkelerde yayg\u0131n olan bu ele\u015ftiri, bilime \u2018ara\u00e7lar krall\u0131\u011f\u0131\u2019 olarak \u015f\u00fcpheyle yakla\u015f\u0131r ve as\u0131l probleme, yani bilimin ama\u00e7lar\u0131 problemine k\u00f6r kal\u0131r. Bilim sadece ara\u00e7lar\u0131 g\u00f6rmekle, ama\u00e7lar\u0131 g\u00f6rmemekle su\u00e7lan\u0131r. Ama bilimin ara\u00e7lar\u0131yla ama\u00e7lar\u0131n\u0131 kar\u0131\u015ft\u0131ran bu ele\u015ftirinin ta kendisidir. Bilimi, onun teknik ve\u00e7heleri bak\u0131m\u0131ndan ele\u015ftirmek, tutup da bir \u015fair hakk\u0131nda, yaz\u0131 yazarken kulland\u0131\u011f\u0131 dolma kalemin tipinden dolay\u0131 yarg\u0131da bulunmaya benzer.\u201d (Rovelli: 133)<\/p>\n

    Antik Yunan \u2018Bat\u0131\u2019 de\u011fildir<\/strong><\/p>\n

    Yunan uygarl\u0131\u011f\u0131 hari\u00e7 b\u00fct\u00fcn uygarl\u0131klar, d\u00fcnyan\u0131n\/evrenin \u00fcstteki G\u00f6k\u2019ten ve alttaki Yer\u2019den ibaret oldu\u011funa inanm\u0131\u015flard\u0131r. Bu nedenle, \u00f6rne\u011fin Yer\u2019in alt\u0131nda, Yer d\u00fc\u015fmesin diye sonsuzca Yer (ya da Kitab\u0131 Mukaddes<\/em>\u2019te bahsedilen dev s\u00fctunlar) oldu\u011fu d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr. Miletli Anaksimandros ise \u201cdo\u011fan\u0131n kap\u0131lar\u0131n\u0131\u201d a\u00e7arak, etkileri g\u00fcn\u00fcm\u00fczde de s\u00fcren b\u00fcy\u00fck bir k\u00fclt\u00fcrel \u00e7at\u0131\u015fma ba\u015flatm\u0131\u015ft\u0131r. Rovelli\u2019ye g\u00f6re Yunan uygarl\u0131\u011f\u0131n\u0131 savunmak Avrupa-merkezcilik de\u011fildir. \u00c7\u00fcnk\u00fc k\u00f6kleri antik Yunanistan\u2019a dayanan \u201cAvrupa\u2019n\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fc\u201d d\u00fc\u015f\u00fcncesi art\u0131k terk edilmeye ba\u015flanan \u201cbudalaca\u201d bir varsay\u0131md\u0131r:<\/p>\n

    \u201c\u0130\u015fin asl\u0131n\u0131n, Maurice Godelier\u2019in yazd\u0131\u011f\u0131 gibi [1974] oldu\u011funa inanm\u0131yorum: \u2018Yunanistan\u2019da do\u011fan, uygarl\u0131k de\u011fildir, yaln\u0131zca Bat\u0131\u2019d\u0131r.\u2019 Hay\u0131r! Bat\u0131, Yunanistan\u2019da do\u011fmad\u0131: Yunan, M\u0131s\u0131r, Mezopotamya, Galya, Cermen, S\u00e2mi, Arap, vb. say\u0131s\u0131z etkilerin bile\u015fiminden do\u011fmu\u015ftur. Yunanistan\u2019da do\u011fan evrensel bir \u015feydir.\u201d (Rovelli: 164)<\/p>\n

    Miletli Anaksimandros\u2019un ba\u015flatt\u0131\u011f\u0131 b\u00fcy\u00fck k\u00fclt\u00fcrel \u00e7at\u0131\u015fma nitelik\u00e7e farkl\u0131 olan iki bilgi t\u00fcr\u00fc aras\u0131ndad\u0131r. Bu bilgilerden biri, \u201cmerak \u00fcst\u00fcnde, kesinliklere kar\u015f\u0131 ba\u015fkald\u0131r\u0131 \u00fcst\u00fcnde, yani de\u011fi\u015fim \u00fcst\u00fcnde temellenen\u201d, evren\/do\u011fa hakk\u0131ndaki g\u00f6rece yeni bir bilgidir. Di\u011feriyse \u201cbask\u0131n, esasen mistik-din\u00ee ve b\u00fcy\u00fck oranda yap\u0131s\u0131 gere\u011fi tart\u0131\u015f\u0131lamaz olan\u201d bo\u015f kesinliklere dayal\u0131 on binlerce y\u0131ll\u0131k bir d\u00fc\u015f\u00fcncedir. Bu \u00e7at\u0131\u015fma ortaya \u00e7\u0131k\u0131\u015f\u0131ndan bu yana hi\u00e7 dinmemi\u015f, zaman zaman biri di\u011feri \u00fczerinde egemenlik kurarak t\u00fcm uygarl\u0131k tarihini kat etmi\u015ftir. \u00c7at\u0131\u015fman\u0131n g\u00fcn\u00fcm\u00fczde alevlenmesinin k\u00f6keninde ise \u201cNewton fizi\u011finin beklenmedik \u00e7\u00f6k\u00fc\u015f\u00fc\u201d ve ondan \u00e7\u0131kar\u0131lan yanl\u0131\u015f sonu\u00e7lar vard\u0131r.<\/p>\n

    \u201cBu iki rakip d\u00fc\u015f\u00fcnce formunun engin bir bir-arada mevcudiyet formuna kavu\u015fur gibi g\u00f6r\u00fcnd\u00fc\u011f\u00fc bir d\u00f6nemin ard\u0131ndan bug\u00fcn i\u00e7in s\u00f6z konusu \u00e7at\u0131\u015fma yeniden ba\u015fl\u0131yora benzer. Hayli farkl\u0131 siyasal ve k\u00fclt\u00fcrel k\u00f6kenden gelen \u00e7ok say\u0131da ses, irrasyonalizm ve din\u00ee d\u00fc\u015f\u00fcncenin \u00f6nceli\u011fi \u015fark\u0131s\u0131n\u0131 yeniden s\u00f6yl\u00fcyor. Fransa \u015fimdilik, ABD, Hindistan, \u0130sl\u00e2m \u00fclkeleri ya da \u0130talya gibi birbirinden hayli farkl\u0131 \u00fclkeleri istil\u00e2 eden bu b\u00fcy\u00fck dalgaya k\u0131smen mesafeli kalmay\u0131 bildi; ama Fransa\u2019da da rasyonel d\u00fc\u015f\u00fcnceye g\u00fcven halk nezdinde a\u015f\u0131n\u0131yor ve \u00fclke d\u00fcnyan\u0131n bir b\u00f6l\u00fcm\u00fcnde g\u00f6zlemledi\u011fimiz \u2018dine geri d\u00f6n\u00fc\u015f\u2019ten yakas\u0131n\u0131 kurtaramayacak gibi.\u201d (Rovelli: 16\u201317)<\/p>\n

    Newton fizi\u011finin \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fcn ve bilimsel d\u00fc\u015f\u00fcncenin kimi temel \u00f6zelliklerinin yanl\u0131\u015f de\u011ferlendirilmesinin sonu\u00e7lar\u0131ndan biri \u201csapk\u0131n r\u00f6lativizm\u201ddir. Newton fizi\u011finin \u00e7\u00f6k\u00fc\u015f\u00fc, bilimsel bilgiyle \u00f6zde\u015fle\u015ftirilen mutlak ve kesin bilginin \u00e7\u00f6k\u00fc\u015f\u00fc olarak alg\u0131lanm\u0131\u015f -asl\u0131nda \u00e7\u00f6ken on 19. y\u00fczy\u0131lda \u00fcretilmi\u015f yanl\u0131\u015f bir bilim imgesidir-, bilimsel tart\u0131\u015fman\u0131n kendisi de t\u00fcm farkl\u0131 d\u00fc\u015f\u00fcncelerin ayn\u0131 stat\u00fcde oldu\u011fu bi\u00e7iminde anla\u015f\u0131lm\u0131\u015ft\u0131r. Bu yorumlar \u201cfarkl\u0131 kanaatlerin bizimkilerden daha iyi olabilece\u011fini kabul etmek ile b\u00fct\u00fcn kanaatlerin birbirine denk oldu\u011funu d\u00fc\u015f\u00fcnmek aras\u0131ndaki kafa kar\u0131\u015f\u0131kl\u0131\u011f\u0131na\u201d yol a\u00e7m\u0131\u015ft\u0131r. Bu kafa kar\u0131\u015f\u0131kl\u0131\u011f\u0131, bir\u00e7ok ki\u015finin \u00e7\u00f6z\u00fcm\u00fc \u201ctart\u0131\u015f\u0131lamayan mutlak bir Hakikat d\u00fc\u015f\u00fcncesinin diriltilmesinde\u201d buldu\u011fu tuhaf bir r\u00f6lativizme neden olmu\u015ftur. Bu \u00e7\u00f6z\u00fcm\u00fcn, \u00f6zellikle, g\u00fcn\u00fcm\u00fczde g\u00fc\u00e7l\u00fc bir ruhban s\u0131n\u0131f\u0131n\u0131n bulundu\u011fu \u0130ran ve \u0130talya gibi \u00fclkelerde \u00f6ne \u00e7\u0131kmas\u0131 rastlant\u0131 de\u011fildir. Hi\u00e7bir kesinlik b\u0131rakmayan bu sapk\u0131n r\u00f6lativizm, yayg\u0131n<\/em> Hakikat\u2019in yan\u0131lmazl\u0131\u011f\u0131na<\/em> duyulan inanc\u0131 beslemi\u015ftir. Oysa insanl\u0131k sapk\u0131n r\u00f6lativizm ile dinsel Hakikat aras\u0131na s\u0131k\u0131\u015fmak zorunda de\u011fildir:<\/p>\n

    \u201cBu tezi savunan kimse, kendi hakikatinin kesinli\u011fi ile b\u00fct\u00fcn bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131n birbirine denk oldu\u011fu faraziyesi aras\u0131nda bir \u00fc\u00e7\u00fcnc\u00fc yol bulundu\u011funu g\u00f6rmez: Tart\u0131\u015fma ve ele\u015ftiri yolu.\u201d (Rovelli: 165)<\/p>\n

    Anaksimandros\u2019un sorunsal\u0131 g\u00fcn\u00fcm\u00fczde de ge\u00e7erlidir ve uygarl\u0131\u011f\u0131m\u0131z\u0131 belirlemeye devam etmektedir. D\u00fcnyay\u0131 ve ya\u015fam\u0131 a\u00e7\u0131klamak i\u00e7in tanr\u0131lar\u0131n kaprislerine (ya da bir Tanr\u0131\u2019n\u0131n iradesine) ihtiyac\u0131m\u0131z olup olmad\u0131\u011f\u0131na karar vermeliyiz.<\/p>\n","protected":false},"excerpt":{"rendered":"

    Miletli Anaksimandros\u2019un d\u00fc\u015f\u00fcncelerinin, bilim anlay\u0131\u015f\u0131n\u0131n ve kozmolojide yol a\u00e7t\u0131\u011f\u0131 b\u00fcy\u00fck kavramsal de\u011fi\u015fimin etkileri g\u00fcn\u00fcm\u00fczde de s\u00fcrmektedir. Carlo Rovelli irrasyonalizm ve dini d\u00fc\u015f\u00fcncenin yeniden y\u00fckseli\u015fe ge\u00e7ti\u011fi g\u00fcn\u00fcm\u00fczde, rasyonalitenin antik k\u00f6kenlerini neden \u00f6nemsememiz gerekti\u011fini a\u00e7\u0131kl\u0131yor. Felsefeye giri\u015f kitaplar\u0131 tarihteki ilk filozoflar olarak Thales, Anaksimandros ve Anaksimenes\u2019ten s\u00f6z ederler. Ard\u0131ndan bu filozoflar\u0131n, \u015feylerin \u00f6z\u00fcn\u00fc ya da ilkesini arad\u0131klar\u0131 […]<\/p>\n","protected":false},"author":591,"featured_media":11735,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[162,221],"tags":[888,206,729,887],"class_list":["post-11734","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-125-sayi","category-felsefe","tag-anaksimandos","tag-bilim-tarihi","tag-felsefe-tarihi","tag-rasyonalite"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/11734","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\/591"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=11734"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/11734\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/11735"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=11734"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=11734"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=11734"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}