{"id":57474,"date":"2023-02-01T00:00:02","date_gmt":"2023-01-31T21:00:02","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=57474"},"modified":"2023-02-01T14:52:27","modified_gmt":"2023-02-01T11:52:27","slug":"karanlik-madde-deney-ve-gozlemlerle-degil-yalnizca-us-ile-kavranan-seydir","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2023\/02\/01\/karanlik-madde-deney-ve-gozlemlerle-degil-yalnizca-us-ile-kavranan-seydir","title":{"rendered":"Karanl\u0131k madde deney ve g\u00f6zlemlerle de\u011fil yaln\u0131zca us ile kavranan \u2018\u015fey\u2019dir!"},"content":{"rendered":"

Thing-in-Itself = Noumenon = Kendinde(n) \u015fey = bizatihi \u015fey = yaln\u0131z us ile kavranan \u015fey. Bir nesne veya kavram, Kant\u2019a g\u00f6re, varl\u0131\u011f\u0131 bilinebilir, ancak g\u00f6zlem ve deneyle alg\u0131lanamaz, usa vurma yoluyla herhangi bir \u00f6zellik verilemez
\nNoumenon acaba B\u00fcy\u00fck Patlama yanda\u015flar\u0131n\u0131n \u201ckaranl\u0131k madde\u201d kavram\u0131na esin kayna\u011f\u0131 m\u0131 oldu?
\nKaranl\u0131k madde \u015fu \u015fekilde tan\u0131mlan\u0131yor: \u201cI\u015f\u0131kla hi\u00e7 etkile\u015fmeyen bir t\u00fcr \u00f6zde\u011fin var oldu\u011funu d\u00fc\u015f\u00fcnelim. Di\u011fer bir deyi\u015fle, bu t\u00fcr \u00f6zdek foton salmaz, foton so\u011furmaz ve fotonlar\u0131n sa\u00e7\u0131lmas\u0131na neden olmaz. Bu t\u00fcr \u00f6zde\u011fe \u2018baryonik olmayan karanl\u0131k \u00f6zdek\u2019 diyoruz\u201d (D\u2019Onofrio & Burigana, Questions of Modern Cosmology \u2013 Galileo\u2019s Legacy<\/em>, Springer \u2013 Verlag, Berlin, 2009).
\nKant, Critique of Judgement <\/em>adl\u0131 eserinde, alg\u0131lamam\u0131z\u0131n \u00f6tesindeki do\u011fan\u0131n nesnesiz durumuyla ilgilenirken, onun hakk\u0131nda bir \u015fey s\u00f6ylemek i\u00e7in onu teleolojik olarak tasarlamal\u0131y\u0131z, sav\u0131n\u0131 ileri s\u00fcrd\u00fc (Immanuel Kant, Critique of Judgment<\/em>, trans. James Creed Meredith, Oxford: Oxford University Press, 1952, 50\u201354, 67\u201374, 77\u201386). Teleoloji, do\u011fal s\u00fcre\u00e7lerin tasar\u0131ml\u0131 veya ama\u00e7l\u0131 olduklar\u0131n\u0131 savlayan bir doktrindir.
\nAncak bilim bu g\u00f6r\u00fc\u015f\u00fcn \u00e7ok \u00f6tesinde geli\u015fmi\u015ftir, do\u011fay\u0131 bazen teleolojik olarak sunarken daha \u00e7ok mekanik, sistemik (dizgelerin kuram\u0131) veya diyalektik terimlere ba\u015fvurur (Systems theory often overlaps with dialectics; See Richard Lewontin and Richard Levins, Biology Under the Influence<\/em>, New York: Monthly Review Press, 2007, 101\u201324).
\n\u201c\u0130lahiyat\u00e7\u0131lar\u0131n e\u011fitimli sat\u0131c\u0131s\u0131\u201d Kant, B\u00fcy\u00fck Patlama yanl\u0131s\u0131 evrenbilimcilere karanl\u0131k \u00f6zdek satt\u0131!
\n\u201cBir b\u00fct\u00fcn olarak ele al\u0131nd\u0131\u011f\u0131nda, ekonomi profes\u00f6rleri kapitalist s\u0131n\u0131f\u0131n e\u011fitimli sat\u0131c\u0131lar\u0131ndan ba\u015fka bir \u015fey de\u011fildir; felsefe profes\u00f6rleri de ilahiyat\u00e7\u0131lar\u0131n e\u011fitimli sat\u0131c\u0131lar\u0131d\u0131r.\u201d (V.I. Lenin, Materialism and Empirio Criticisms<\/em>)
\n\u201cFelsefe, s\u00f6zc\u00fckten anlad\u0131\u011f\u0131m kadar\u0131yla, teolojiyle bilim aras\u0131nda bir \u015feydir. Teoloji gibi, konuya ili\u015fkin hangi bilgilerin kesin olarak anla\u015f\u0131lamayaca\u011f\u0131na i\u015faret eden spek\u00fclasyonlardan olu\u015fur. Ancak, geleneksel yetke veya Allah taraf\u0131ndan verilen ilham yerine, \u00a0t\u0131pk\u0131 bilim gibi, insan usuna ba\u015fvurur. T\u00fcm belirli<\/strong> bilgi -ileri s\u00fcrmem gerekti\u011fi gibi- bilime aittir. Belirli bilginin \u00f6tesine giden t\u00fcm dogma<\/strong> teolojiye aittir. Teolojiyle bilim aras\u0131 b\u00f6lge \u00e7\u00f6z\u00fcmlenmemi\u015ftir ve hem teoloji hem de bilimin sald\u0131r\u0131s\u0131na a\u00e7\u0131kt\u0131r; \u00e7\u00f6z\u00fcmlenmemi\u015f olan bu b\u00f6lge felsefedir.\u201d (Bertrand Russell, A History of Western Philosophy<\/em>, Simon & Schuster, NY, p. xiii, 1964)
\nBilimsel materyalistler filozoflar\u0131n hem g\u00fccenmelerine hem de korkmalar\u0131na neden oldular. \u00d6rne\u011fin Moleschott, tarihsel konularla ilgilenenlerin do\u011fa bilimleriyle ilgilenenlerin y\u00f6ntemlerini benimsemeleri durumunda \u00e7ok g\u00fczel olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc ve \u015funu dile getirdi:
\n\u201cVe asl\u0131nda filozoflar\u0131n do\u011fa bilimcilerine kar\u015f\u0131 olduklar\u0131 g\u00f6r\u00fc\u015f\u00fc ortadan kalkacakt\u0131r, \u00e7\u00fcnk\u00fc ismine yak\u0131\u015f\u0131r davranan herhangi bir felsefe, bilgi a\u011fac\u0131n\u0131n en iyi \u00f6zsuyunu yalay\u0131p yutar ve ayn\u0131 \u00f6rnekle o a\u011fac\u0131n en olgun meyvesini \u00fcretir.\u201d
\n(Moleschott ge\u00e7mi\u015fteki ve ya\u015fad\u0131\u011f\u0131 d\u00f6nemdeki felsefeler aras\u0131ndaki fark\u0131 dile getirmi\u015ftir: Ge\u00e7mi\u015f d\u00f6nem felsefeleri spek\u00fclatiftir, \u00e7a\u011fda\u015f felsefeyse, spek\u00fclasyondan uzak durup, ger\u00e7eklerden d\u00fc\u015f\u00fcncelere giden y\u00f6ntemi genelle\u015ftirmeye \u00e7al\u0131\u015f\u0131r. \u00c7a\u011fda\u015f felsefe d\u00fc\u015f\u00fcncelerin ger\u00e7eklerden ortaya \u00e7\u0131kaca\u011f\u0131 inanc\u0131yla \u00e7al\u0131\u015f\u0131r, ancak ger\u00e7ekleri \u00fcretmez. (Zur Feier der Wissenschaft<\/em>, 1888, s.18; The Unity of Science, Popular Science Monthly<\/em>, 1888, s.525)
\nMateryalistlerin, \u00f6zellikle s\u00f6zc\u00fcs\u00fc B\u00fcchner taraf\u0131ndan felsefeye olan sald\u0131r\u0131s\u0131 esas olarak Neo-Kant yanda\u015flar\u0131na y\u00f6nelikti. B\u00fcchner\u2019in ele\u015ftirileri, o d\u00f6nemde Almanya\u2019da \u201cKant\u2019a geri d\u00f6n\u00fc\u015f\u201d (Back to Kant) slogan\u0131yla bilim kuram\u0131na ku\u015fku duyan felsefe okuluna i\u015faret ediyordu.
\nMateryalistleri Kant konusunda tedirgin eden \u015fey, Kant\u2019\u0131n onlara verdi\u011fi etkisizlik duygusuydu. K\u00f6nigsberg filozofu Kant bilim insanlar\u0131n\u0131n \u201ckendinde \u015fey d\u00fcnyas\u0131n\u0131<\/strong>\u201d (thing in itself = Noumenon = yaln\u0131z us ile kavranan \u015fey<\/strong>) bilemeyeceklerini ve bilgiye ili\u015fkin esas kayna\u011f\u0131n duyular olmad\u0131\u011f\u0131n\u0131 ileri s\u00fcr\u00fcyordu. Bilim insanlar\u0131 buna yan\u0131t olarak b\u00fct\u00fcn Kant-kar\u015f\u0131t\u0131 \u00e7al\u0131\u015fmalar\u0131 g\u00f6steriyorlard\u0131 ve Kant\u2019\u0131n \u00e7al\u0131\u015fmalar\u0131n\u0131 k\u00f6t\u00fc g\u00f6r\u00fc\u015fler olarak de\u011ferlendiriyorlard\u0131. Kant\u2019\u0131n Tanr\u0131\u2019y\u0131, ruhu ve \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc savunmas\u0131 Kant yanda\u015flar\u0131 taraf\u0131ndan kuramsal olarak gerekliydi, g\u00fcnl\u00fck ya\u015famda ka\u00e7\u0131n\u0131lmazd\u0131 ancak materyalist kurallar ba\u011flam\u0131nda \u00e7eli\u015fkiliydi. Kant, felsefi dizgesinde deneylere dayanmayan fikirleri korudu\u011fu i\u00e7in bilgiye deneyler yoluyla ula\u015f\u0131laca\u011f\u0131na inanan materyalistlerin g\u00f6z\u00fcnde arkada\u015f olamazd\u0131.
\nDahas\u0131, Kant\u2019\u0131n kategorileri net bir bi\u00e7imde \u00f6nsel<\/strong>di (a priori<\/em>), insan usunda deneyim \u00f6ncesi do\u011fu\u015ftan ve kendili\u011finden olu\u015fmu\u015ftu. B\u00fcchner, ger\u00e7ekleri dikkate almayan ve tanr\u0131 vergisi zek\u00e2 \u00fcr\u00fcn\u00fc olan fikirleri s\u00fcrekli savundu\u011fu i\u00e7in Kant\u2019\u0131 k\u0131n\u0131yordu. Nedensellik, uzay, zaman, say\u0131, vb. kavramlar\u0131n kayna\u011f\u0131 usun yap\u0131s\u0131ndan de\u011fil, insan\u0131n evren konusundaki deneyimlerinden t\u00fcretilmi\u015fti. B\u00fcchner, duyulara Kant taraf\u0131ndan leke s\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc s\u00f6yledi.
\nMateryalistler Kant\u2019\u0131n felsefesini \u00e7ekinceli buluyordu. Onlara g\u00f6re Kant subjektif idealistti. E\u011fer Kant\u2019a ve F. A. Lange\u2019e g\u00f6re g\u00f6r\u00fcng\u00fcsel ve duyularla alg\u0131lanabilen d\u00fcnyan\u0131n do\u011fas\u0131 do\u011fruysa, \u201cger\u00e7ek bilgi yok, nesnel ger\u00e7eklik yok, bilim yapmaya gerek yok ve biz tuhaf ve bilinmeyen bir d\u00fcnyada uyurgezer veya hayallerle ya\u015fayan ki\u015fileriz, bu d\u00fcnyan\u0131n ger\u00e7ek do\u011fas\u0131n\u0131 deneylerle asla \u00f6\u011frenemeyiz.\u201d (B\u00fcchner, Im Dienst der Wahrheit<\/em>, 1900, s.464-65).
\nBilimsel materyalistlerin Kant kar\u015f\u0131t\u0131 g\u00f6r\u00fc\u015fleri \u201ckendinde \u015fey d\u00fcnyas\u0131\u201d (thing-in itself= yaln\u0131z us ile kavranan \u015fey) ba\u011flam\u0131nda a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcyordu. Bilimsel materyalistler i\u00e7in gizemli, bilinemez olan \u201ckendinde \u015fey\u201d, Kant\u2019\u0131n \u00f6z\u00fcnde spek\u00fclatif filozof oldu\u011funun kan\u0131t\u0131yd\u0131. T\u0131pk\u0131 din adamlar\u0131 gibi, bilinemez olana ayr\u0131cal\u0131kl\u0131 bir yer ay\u0131r\u0131yordu. B\u00fcchner bu konuda \u015funu s\u00f6yledi: \u201cCehaletin onanmamas\u0131, yaln\u0131zca bilgi bilimin ger\u00e7ek amac\u0131d\u0131r (Wissenschaft). Bu \u2018Kant\u2019a geri d\u00f6n\u00fc\u015f\u2019 \u00e7a\u011fda\u015f felsefenin kendisini en ac\u0131 bi\u00e7imde lekelemesidir (testimonium paupertatis<\/em>)\u201d.
\nKant, \u201ckendinde \u015fey\u201din ne oldu\u011funu bilmemi\u015f olabilir, ancak bilimsel materyalistler b\u00f6ylesi bir kuramsal k\u0131s\u0131tlaman\u0131n olmayaca\u011f\u0131n\u0131 duyumsad\u0131lar. Czolbe ve Moleschott Kant\u2019\u0131n metafizi\u011fi sonland\u0131rmad\u0131\u011f\u0131n\u0131 ve \u201ckendinde \u015fey\u201din bilinebilece\u011fini a\u00e7\u0131k\u00e7a belirttiler. B\u00fcchner, ger\u00e7ek ba\u011flam\u0131ndaki i\u015flevsel, yararl\u0131 \u00f6l\u00e7\u00fct\u00fc savundu. \u2018Kendinde \u015fey\u2019lerin bilinemez kategorileri olsa da \u00e7ok ilgi \u00e7ekici olmayacaklard\u0131r, \u00e7\u00fcnk\u00fc bilinemez olduklar\u0131 i\u00e7in herhangi bir bilim dal\u0131n\u0131n temelini asla olu\u015fturamazlar. B\u00fcchner, \u201cGer\u00e7ek, insanl\u0131\u011fa hizmet etme konusunda asla ba\u015far\u0131s\u0131z olmad\u0131\u201d saptamas\u0131nda bulundu.
\n(Kaynak: Frederick Gregory, Scientific Materialism in Ninteenth Century Germany<\/em>, D. Reidel Publishing Company\/Dordrecht-Holland\/Boston-U.S.A., 1977.)<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Thing-in-Itself = Noumenon = Kendinde(n) \u015fey = bizatihi \u015fey = yaln\u0131z us ile kavranan \u015fey. Bir nesne veya kavram, Kant\u2019a g\u00f6re, varl\u0131\u011f\u0131 bilinebilir, ancak g\u00f6zlem ve deneyle alg\u0131lanamaz, usa vurma yoluyla herhangi bir \u00f6zellik verilemez Noumenon acaba B\u00fcy\u00fck Patlama yanda\u015flar\u0131n\u0131n \u201ckaranl\u0131k madde\u201d kavram\u0131na esin kayna\u011f\u0131 m\u0131 oldu? Karanl\u0131k madde \u015fu \u015fekilde tan\u0131mlan\u0131yor: \u201cI\u015f\u0131kla hi\u00e7 etkile\u015fmeyen […]<\/p>\n","protected":false},"author":475,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[8788,38,535,510],"tags":[288,1084,2046],"class_list":["post-57474","post","type-post","status-publish","format-standard","hentry","category-226-sayi","category-dergi-sayilari","category-forum","category-surekli-bolumler","tag-fizik","tag-karanlik-madde","tag-rennan-pekunlu"],"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