{"id":7861,"date":"2007-12-01T00:19:20","date_gmt":"2007-11-30T22:19:20","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=7861"},"modified":"2017-07-17T12:33:27","modified_gmt":"2017-07-17T09:33:27","slug":"modern-bilime-yonelik-elestiriler-baglaminda-din-bilim-iliskisi","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2007\/12\/01\/modern-bilime-yonelik-elestiriler-baglaminda-din-bilim-iliskisi","title":{"rendered":"Modern bilime y\u00f6nelik ele\u015ftiriler ba\u011flam\u0131nda din-bilim ili\u015fkisi"},"content":{"rendered":"

Modern bilim paradigmas\u0131n\u0131n kimi \u00f6\u011feleri elbette ele\u015ftiriye a\u00e7\u0131kt\u0131r. Ne var ki, postmodern bilim anlay\u0131\u015f\u0131n\u0131 savunanlar, \u00f6yle g\u00f6r\u00fcn\u00fcyor ki, neoliberal d\u00fcnyan\u0131n slogan\u0131 olan \u201cher \u015fey gider\u201d anlay\u0131\u015f\u0131na odakl\u0131 g\u00f6r\u00fcnmekteler. Bu durumda, metafizik olan\u0131 bilimin d\u0131\u015f\u0131nda b\u0131rakmaya olanak kalmayaca\u011f\u0131 gibi, metafizik veya dinsel olan a\u00e7\u0131klamalar\u0131n bilimsel a\u00e7\u0131klamalarla e\u015f de\u011ferde toplumun kabul\u00fcne sunulmak istenece\u011fi ortadad\u0131r. Din-bilim ili\u015fkisi a\u00e7\u0131s\u0131ndan, modern \u00e7a\u011f\u0131n a\u015f\u0131ld\u0131\u011f\u0131 s\u00f6ylenirken, modernin a\u015ft\u0131\u011f\u0131 orta\u00e7a\u011f geri mi getirilmek isteniyor?<\/em><\/h4>\n

Modern bilim, tarihsel a\u00e7\u0131dan 16. y\u00fczy\u0131la de\u011fin geriye gider. Nitekim bilim felsefesi ya da bilim tarihine ili\u015fkin yap\u0131tlara bak\u0131ld\u0131\u011f\u0131nda modern bilim deyi\u015finin, Bat\u0131\u2019da R\u00f6nesans ile ba\u015flay\u0131p 18. y\u00fczy\u0131lda Ayd\u0131nlanma \u00e7a\u011f\u0131yla geli\u015fen, 19. y\u00fczy\u0131l pozitivizmi sayesinde yayg\u0131nla\u015farak t\u00fcm d\u00fcnyada etkisini hissettiren, 20. y\u00fczy\u0131la gelindi\u011finde bu y\u00fczy\u0131l\u0131n egemen felsef\u00ee ak\u0131m\u0131 mant\u0131k\u00e7\u0131 pozitivizmle zirve noktas\u0131na ula\u015fan belli bir bilim paradigmas\u0131n\u0131 ifade etmek i\u00e7in kullan\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr (1). Orta\u00e7a\u011f\u0131n Tanr\u0131 odakl\u0131 bak\u0131\u015f a\u00e7\u0131s\u0131yla, onunla diyalektik i\u00e7erisinde, onun anti tezi olarak do\u011fan ve belli bir \u00e7at\u0131\u015fmadan sonra ayr\u0131\u015fan modern bilim paradigmas\u0131, 1960\u2019l\u0131 y\u0131llardan itibaren k\u00f6kl\u00fc ele\u015ftirilere u\u011fram\u0131\u015f (2); bu ele\u015ftiriler \u0131\u015f\u0131\u011f\u0131nda, insanlar\u0131n evrene bak\u0131\u015f\u0131nda, buna ba\u011fl\u0131 olarak din, bilim, felsefe gibi etkinlikler aras\u0131ndaki ili\u015fkileri kavray\u0131\u015f\u0131nda k\u00f6kl\u00fc de\u011fi\u015fimler meydana gelmi\u015ftir (3).<\/p>\n

Biz bu makalede, temel sorun olarak, kimi \u00e7evrelerce sek\u00fcler nitelikli modern bilime y\u00f6neltilen ele\u015ftirilere odaklanmakla birlikte, gerek modern bilimin do\u011fup yayg\u0131nla\u015ft\u0131\u011f\u0131 d\u00f6nemlerde, gerekse son d\u00f6nemlerde gittik\u00e7e artan modern bilime y\u00f6nelik ele\u015ftiriler ba\u011flam\u0131nda, din-bilim ili\u015fkisinin nas\u0131l bir bi\u00e7im ald\u0131\u011f\u0131 konusunda kimi noktalara dikkat \u00e7ekmeyi ve modern bilime y\u00f6nelik ele\u015ftirilerin de\u011feri sorunsal\u0131n\u0131 ana hatlar\u0131yla ele almay\u0131 ama\u00e7lamaktay\u0131z. Ku\u015fkusuz b\u00f6ylesi bir \u00e7aba, g\u00fcn\u00fcm\u00fcz insan\u0131n\u0131n d\u00fc\u015f\u00fcnsel ser\u00fcveninin y\u00f6n\u00fcn\u00fc, d\u00fc\u015f\u00fcnsel ak\u0131\u015f\u0131n hangi tarafa y\u00f6neldi\u011fini belirlemek a\u00e7\u0131s\u0131ndan da olduk\u00e7a \u00f6nemlidir. Amac\u0131m\u0131za ula\u015fmak i\u00e7in, \u00f6ncelikle sek\u00fcler nitelikli modern bilimin olu\u015fumu ve temel dayanaklar\u0131n\u0131 ele almak, ard\u0131ndan bu dayanaklara y\u00f6nelik ele\u015ftirilerin neler oldu\u011funu analitik bir bi\u00e7imde ortaya koymak ve ele\u015ftiriler \u0131\u015f\u0131\u011f\u0131nda din-bilim ili\u015fkisinin hangi y\u00f6ne kayd\u0131\u011f\u0131 konusuna i\u015faret etmek gerekmektedir.<\/p>\n

Tanr\u0131 odakl\u0131 d\u00fc\u015f\u00fcnceden sek\u00fcler d\u00fc\u015f\u00fcnceye:<\/em><\/strong><\/p>\n

Modern bilimin ortaya \u00e7\u0131k\u0131\u015f\u0131 ve temel nitelikleri<\/em><\/strong><\/p>\n

Tarihsel verilere bak\u0131l\u0131rsa sek\u00fcler nitelikli modern bilim paradigmas\u0131, orta\u00e7a\u011f\u0131n Tanr\u0131 odakl\u0131 d\u00fc\u015f\u00fcncesiyle diyalektik bir ili\u015fki i\u00e7erisinde geli\u015fmi\u015ftir. Orta\u00e7a\u011f d\u00fc\u015f\u00fcncesinde bilgi ve de\u011ferler, evrenin ve evrendeki varl\u0131k, nesne ve olaylar\u0131n yarat\u0131c\u0131s\u0131 olarak g\u00f6r\u00fclen Tanr\u0131\u2019ya dayand\u0131r\u0131lm\u0131\u015ft\u0131r. Bu paradigmaya g\u00f6re Tanr\u0131, insanlara kendisini peygamberler arac\u0131l\u0131\u011f\u0131yla a\u00e7makta, tanr\u0131sal bir temele oturan bilgi ve de\u011ferler kutsal kitaplarda varl\u0131k kazanmaktad\u0131r (4). Bu a\u00e7\u0131dan varl\u0131k nesne ve olaylar ile de\u011ferleri, daha genel bir deyi\u015fle evreni, yani her \u015feyi kavraman\u0131n anahtar\u0131, kutsal kitaplar\u0131 anlamak ve yorumlamaktan ge\u00e7mektedir. Zira bilginin ve de\u011ferlerin do\u011frulu\u011funun g\u00f6stergesi kutsal kitapt\u0131r.<\/p>\n

\u015e\u00f6yle bir ak\u0131l y\u00fcr\u00fctme temel al\u0131nm\u0131\u015ft\u0131r: Tanr\u0131 salt\u0131k bilgi, irade ve kudret sahibidir. Evreni yaratan odur, dolay\u0131s\u0131yla onu en iyi o bilmektedir. \u00a0Biz insanlar ise bilgikuramsal (epistemolojik) yetenekler a\u00e7\u0131s\u0131ndan s\u0131n\u0131rl\u0131 varl\u0131klar\u0131z. S\u0131n\u0131rl\u0131 varl\u0131\u011f\u0131n, s\u0131n\u0131rs\u0131z olan\u0131n yarat\u0131s\u0131n\u0131n \u00fcr\u00fcn\u00fc olan evreni tam olarak kavramas\u0131 olanaks\u0131zd\u0131r. \u015eu halde salt\u0131k do\u011frulu\u011fu, tanr\u0131sal bir temele dayanan kutsal kitaplarda aramak gerekir.<\/p>\n

Bu uslamlaman\u0131n do\u011furdu\u011fu iki \u00f6nemli sorun olmu\u015ftur: \u0130lki, \u201ckutsal kitaplar\u0131 herkes anlayabilir mi\u201d sorusu; ikincisi ise, \u201ckutsal kitaplarda yer almayan kimi konular\u0131n bilgisinin nas\u0131l elde edilece\u011fi\u201d. \u0130lk soruya, Bat\u0131 orta\u00e7a\u011f\u0131nda verilen yan\u0131t, yorumu kiliseye, bir di\u011fer deyi\u015fle se\u00e7kinlere \u00f6zg\u00fc k\u0131lmakt\u0131r. \u0130slam orta\u00e7a\u011f\u0131nda kilise \u00f6rg\u00fctlenmesi t\u00fcr\u00fcnden bir ruhban s\u0131n\u0131f\u0131 kabul edilmemekle birlikte (5), orada da insanlar, halk (avam) ve se\u00e7kin (has) olarak ikiye ayr\u0131lm\u0131\u015f ve hakikati s\u0131n\u0131rl\u0131 da olsa bilenlerin se\u00e7kinler oldu\u011fu ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Bu anlay\u0131\u015f, \u00f6zellikle Bat\u0131\u2019da, din adamlar\u0131n\u0131n ve onlardan beslenen feodal beylerin egemenliklerini per\u00e7inlemeleri i\u00e7in \u00f6nemli bir ara\u00e7 sa\u011flam\u0131\u015ft\u0131r.<\/p>\n

\u0130kinci sorun ise, Aristoteles\u2019in t\u00fcmdengelim ve k\u0131yas y\u00f6ntemiyle \u00e7\u00f6z\u00fclm\u00fc\u015ft\u00fcr. T\u00fcmdengelim dinde ortaya konan \u00f6zl\u00fc hakikatin a\u00e7\u0131klanmas\u0131nda; k\u0131yas ise, benzerliklerden yola \u00e7\u0131karak kutsal metinlerde a\u00e7\u0131k\u00e7a dile getirilmeyen hususlarda bilgi sahibi olmak i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. Yine bu ba\u011flamda, yeni hakikatlere ula\u015fmada, se\u00e7kinlere \u00f6zg\u00fc k\u0131l\u0131nan tanr\u0131sal esine ayr\u0131cal\u0131kl\u0131 bir yer verilmi\u015ftir. Ayn\u0131 anlay\u0131\u015f\u0131n, Bat\u0131 orta\u00e7a\u011f\u0131na paralel olarak \u0130slam orta\u00e7a\u011f\u0131nda da egemen oldu\u011fu g\u00f6zlenir (6). Ku\u015fkusuz orta\u00e7a\u011fda dinsel paradigmay\u0131 zorlayan ve hatta onu \u00f6rt\u00fck bir bi\u00e7imde ele\u015ftiren d\u00fc\u015f\u00fcn\u00fcrler de \u00e7\u0131km\u0131\u015ft\u0131r; ancak bunlar\u0131n belli ba\u015far\u0131lar\u0131ndan s\u00f6z etmek olas\u0131 de\u011fildir; \u00e7\u00fcnk\u00fc genel hava dinseldir (7).<\/p>\n

\u0130\u015fte modern bilim, Bat\u0131\u2019da, s\u00f6z konusu etti\u011fimiz d\u00fc\u015f\u00fcnceyle diyalektik bir ili\u015fki i\u00e7erisinde ortaya \u00e7\u0131km\u0131\u015ft\u0131r. \u00d6zellikle Do\u011fu \u0130slam d\u00fcnyas\u0131ndan yap\u0131lan \u00e7evirilerle belli bir geli\u015fme g\u00f6steren R\u00f6nesans\u2019\u0131n (8) sonlar\u0131ndan itibaren, Galile, Bruno, Kepler, Newton gibi bilimci ve d\u00fc\u015f\u00fcn\u00fcrlerin elinde, d\u00fc\u015f\u00fcnce dinselin egemenli\u011finden kurtar\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Bu kurtarma i\u015fleminde en temel dayanak, dinle bilimi ay\u0131rma ve bu ayr\u0131ma olanak sa\u011flayan y\u00f6ntembilimsel bulgular ortaya koymak olmu\u015ftur.<\/p>\n

Her \u015feyden \u00f6nce y\u00f6ntembilimsel tart\u0131\u015fmalarla bilimin sek\u00fcler bir etkinlik oldu\u011fu g\u00f6sterilmek istenmi\u015ftir. Bacon\u2019dan itibaren modern bilimin en temel y\u00f6ntemi olarak kar\u015f\u0131m\u0131za \u00e7\u0131kan t\u00fcmevar\u0131m, bilimin sek\u00fclerle\u015ftirilmesinde \u00f6nemli bir i\u015flev y\u00fcklenmi\u015ftir (9). \u00c7\u00fcnk\u00fc skolastik d\u00fc\u015f\u00fcncenin kulland\u0131\u011f\u0131 t\u00fcmdengelim, Tanr\u0131\u2019n\u0131n insan do\u011fas\u0131na yerle\u015ftirdi\u011fi d\u00fc\u015f\u00fcn\u00fclen a priori bilgilerden ve kutsal metinlerdeki ana \u00f6nc\u00fcllerden sonu\u00e7 \u00e7\u0131karmaya temel olu\u015fturmaktayd\u0131. Bu a\u00e7\u0131dan temel \u00f6nc\u00fcllerde var olan\u0131n \u00f6tesinde yeni bir bilgi vermek yerine, \u00f6nc\u00fcllerdeki bilgilerin tikel durumlara uyarlanmas\u0131nda i\u015flevseldi. Bu a\u00e7\u0131dan t\u00fcmdengelimin d\u00f6ng\u00fcsel (totolojik) bir karaktere sahip oldu\u011fu, temel \u00f6nc\u00fcllerde yer alan\u0131 a\u015fan yeni bilgiler vermedi\u011fi ileri s\u00fcr\u00fclm\u00fc\u015f ve bu \u00f6zelli\u011finden dolay\u0131 g\u00fc\u00e7l\u00fc ele\u015ftirilere u\u011fram\u0131\u015ft\u0131r. Oysa t\u00fcmevar\u0131m, g\u00f6zlem ve deney yapmaya, di\u011fer bir deyi\u015fle bilim insanlar\u0131n\u0131n y\u00fczlerini a priori ve tanr\u0131sal olana de\u011fil, nesneler d\u00fcnyas\u0131na, deneysel olana d\u00f6nd\u00fcrmesi i\u00e7in zemin haz\u0131rl\u0131yordu.<\/p>\n

Modern bilimin, t\u00fcmevar\u0131msal yap\u0131s\u0131 ve deney odakl\u0131l\u0131\u011f\u0131, onun ortaya koydu\u011fu bilgilerin genel ge\u00e7erlili\u011fini sa\u011flamak i\u00e7in yeterli midir? Zira kilisenin ortaya koydu\u011fu bilgilerin gerisinde Tanr\u0131\u2019n\u0131n salt\u0131k bilgi ve kudretinin yatt\u0131\u011f\u0131 ileri s\u00fcr\u00fclmekte ve bu y\u00fczden o, g\u00fcc\u00fcn\u00fc ve otoritesini Tanr\u0131\u2019dan almaktayd\u0131. Sofistler ile Pyrrhon, Timon, Sekstus Emprikus gibi ku\u015fkucu gelene\u011fe ba\u011fl\u0131 d\u00fc\u015f\u00fcn\u00fcrler aras\u0131nda, deneyim ve g\u00f6zlemlerdeki yan\u0131lg\u0131l\u0131 durumlara dikkatlerin \u00e7ekildi\u011fi (10) ve duyu yan\u0131lmalar\u0131n\u0131n g\u00fcndelik ya\u015famda s\u0131k s\u0131k meydana gelmesi y\u00fcz\u00fcnden her insan taraf\u0131ndan bilindi\u011fi d\u00fc\u015f\u00fcn\u00fcl\u00fcrse, deneyimsel temelde elde edilen bilginin do\u011frulu\u011fundan nas\u0131l emin olaca\u011f\u0131z? \u0130\u015fte bu soru, modern bilimin, en temel sorunlar\u0131ndan birisi olmu\u015ftur.<\/p>\n

Bacon\u2019\u0131n idoller kuram\u0131yla irdeledi\u011fi (11) ve Descartes\u2019\u0131n kendisinden ku\u015fku duyulamayacak bir bilginin olup olmad\u0131\u011f\u0131n\u0131 sordu\u011funda kar\u015f\u0131s\u0131na \u00e7\u0131kan (12) an\u0131lan soruna, geli\u015fen s\u00fcre\u00e7 i\u00e7erisinde, genel olarak, \u201cussall\u0131k\u201d ve \u201cnesnellik\u201d kavram\u0131na g\u00f6nderme yap\u0131larak yan\u0131t verilmi\u015ftir. Ussall\u0131k duyu verilerini d\u00fczenlemede ve yanl\u0131\u015flar\u0131 ay\u0131klamada, g\u00f6zlem ve deney sonu\u00e7lar\u0131n\u0131 genelle\u015ftirmede bir ara\u00e7 rol\u00fc \u00fcstlenmi\u015fken; nesnellik an\u0131lan sonu\u00e7lar\u0131 tahkik etme s\u00fcrecinde i\u015flevsel bir rol y\u00fcklenmi\u015ftir.<\/p>\n

Ancak modern bilimde esas olan nesnelli\u011fin i\u00e7eri\u011fi, bununla s\u0131n\u0131rl\u0131 de\u011fildir. Modern bilimde kullan\u0131ld\u0131\u011f\u0131 bi\u00e7imiyle nesnelli\u011fe bak\u0131ld\u0131\u011f\u0131nda, ona en az \u00fc\u00e7 temel anlam\u0131n y\u00fcklendi\u011fi g\u00f6r\u00fcl\u00fcr: \u0130lki, nesneye ba\u011fl\u0131l\u0131k anlam\u0131na gelmektedir ve bu anlam\u0131yla bilimde metafizik d\u00fc\u015f\u00fcncelerin elenmesini ama\u00e7lamaktad\u0131r. Bu a\u00e7\u0131dan o, bilgiyle inan\u00e7 kavram\u0131n\u0131, di\u011fer bir deyi\u015fle bilimle metafizi\u011fi ay\u0131rmaya ve bilimin konu alan\u0131n\u0131 nesneler d\u00fcnyas\u0131yla s\u0131n\u0131rlamaya d\u00f6n\u00fckt\u00fcr. Ku\u015fkusuz bu bak\u0131\u015f a\u00e7\u0131s\u0131 dini, deneysel olarak bilinebilir alan\u0131n d\u0131\u015f\u0131na itmektedir. \u0130kincisi, duygular\u0131n, \u00f6znel d\u00fc\u015f\u00fcncelerin, inan\u00e7lar\u0131n, \u00f6nyarg\u0131lar\u0131n ve \u00f6zlemsel d\u00fc\u015f\u00fcn\u00fc\u015flerin bilimsel ara\u015ft\u0131rma s\u00fcrecinde \u00f6telenmesi anlam\u0131na gelmektedir ve ara\u015ft\u0131r\u0131c\u0131n\u0131n, ara\u015ft\u0131rma s\u00fcrecine, bir di\u011fer deyi\u015fle, deney ve g\u00f6zlem s\u00fcrecine \u00f6znel kabullerini, inan\u00e7 ve beklentilerini yans\u0131tmas\u0131na engel olmay\u0131 ama\u00e7lamakta ve bilimin dinsel sistemler ve ideolojiler taraf\u0131ndan \u00e7arp\u0131t\u0131lmas\u0131n\u0131 engellemeye \u00e7al\u0131\u015fmaktad\u0131r. \u00dc\u00e7\u00fcnc\u00fcs\u00fc ise, ak\u0131lc\u0131l\u0131\u011fa vurgu anlam\u0131na gelmekte ve insan olarak zaaflar\u0131m\u0131z\u0131 g\u00f6rmemize ve bu zaaflar\u0131 elimine edip, \u00f6nyarg\u0131s\u0131z \u00e7al\u0131\u015fmalarla deneysel temelli akl\u0131n egemenli\u011finde evrensel nitelikli bilgiler elde etmemiz anlam\u0131n\u0131 i\u00e7ermektedir. Bir di\u011fer deyi\u015fle, nesneye uygun bilgiler elde etmeyi ereklemektedir.<\/p>\n

Bu a\u00e7\u0131dan nesnellik, hem dinle bilimi, bilimle ideolojileri ay\u0131rmada, dinin ve ideolojilerin bilimin alan\u0131na m\u00fcdahalesini engellemede, hem de s\u0131nanabilirlik anlay\u0131\u015f\u0131yla akl\u0131n ve deneyin \u00f6n plana \u00e7\u0131kar\u0131l\u0131p peki\u015ftirilmesinde \u00f6nemli bir i\u015flev y\u00fcklenmi\u015ftir. Yani bilimin sek\u00fcler bir zemine oturtulmas\u0131nda ve bilimsel bilginin ge\u00e7erlili\u011finin sa\u011flanmas\u0131nda, onun genel kabul\u00fcn onay\u0131na sunulmas\u0131nda ara\u00e7 rol\u00fc g\u00f6rm\u00fc\u015ft\u00fcr. Bu i\u015flev, an\u0131lan yolla elde edilen bilgilerin tek do\u011fru bilgi oldu\u011fu ve bu bilginin evrensel ge\u00e7erlili\u011fe sahip bulundu\u011fu d\u00fc\u015f\u00fcncesini peki\u015ftirmi\u015ftir. Bu bir anlamda hakikatin tekli\u011fi ve onu elde etmenin biricik yolunun, bilimsel y\u00f6ntemi kullanan bilim oldu\u011fu anlam\u0131na gelmektedir.<\/p>\n

Ancak burada nesnelli\u011fin ve ondan destek alan deneyimin ve s\u0131nanabilirli\u011fin i\u015flevselle\u015ftirilmesi i\u00e7in belli bir mekanik evren kurgusu gerekmektedir. \u00c7\u00fcnk\u00fc orta\u00e7a\u011fdaki gibi evren, tanr\u0131sal iradenin s\u00fcrekli m\u00fcdahale etti\u011fi ve her an ya da din adamlar\u0131nca s\u0131k s\u0131k belirttikleri gibi mucizeler ba\u011flam\u0131nda de\u011fi\u015febilir bir evren olacaksa, nesnelli\u011fin, deneyimin ve s\u0131nanabilirli\u011fin i\u015flemesi olas\u0131 de\u011fildir. Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda modern bilimin evren imgesi mekaniktir ve bu evren, deneyimleri s\u0131namaya, hatta genellemelerden gelece\u011fe ili\u015fkin \u00f6ndeyilerde bulunmaya olduk\u00e7a elveri\u015flidir. Mekanik i\u015fleyen evrene ili\u015fkin elde edilen nesnel bilgiler birikimli olarak ilerleyerek, sistematik bilimsel bilgileri olu\u015ftururlar.<\/p>\n

Modern bilimin, sek\u00fcler bir d\u00fczlemde t\u00fcmevar\u0131m, nesnellik, deney, sistematik g\u00f6zlem, s\u0131nanabilirlilik ve mekanik evren kurgusu, birikimli ilerleme gibi kavramlara dayanarak elde etti\u011fi ba\u015far\u0131lar, modern bilimin do\u011fu\u015funda etkili olan burjuva s\u0131n\u0131f\u0131n\u0131n elini g\u00fc\u00e7lendirmi\u015f; bilimin bulgular\u0131, Bacon\u2019\u0131n \u201cbilgi g\u00fc\u00e7t\u00fcr\u201d deyi\u015finde ifadesini bulan anlay\u0131\u015f\u0131 prati\u011fe ge\u00e7irmi\u015ftir. Bu g\u00fc\u00e7, k\u0131sa s\u00fcrede, teknik bulu\u015flar (13) ve onlar\u0131n sonucu olan co\u011fraf\u00ee ke\u015fiflerle feodal sistemlerin y\u0131k\u0131lmas\u0131na, yeni bir toplumsal yap\u0131n\u0131n olu\u015fmas\u0131na neden olmu\u015f, Ayd\u0131nlanma ve Sanayi Devrimi\u2019yle birlikte insanl\u0131\u011f\u0131 bamba\u015fka bir uygarl\u0131kla y\u00fcz y\u00fcze getirmi\u015ftir. Bu uygarl\u0131k, biricik bilgi \u00f6rne\u011fi olarak sek\u00fcler bilimi g\u00f6ren, her \u015feye bilimsel bir paradigmayla bakman\u0131n gereklili\u011fini savunan, hatta 19. y\u00fczy\u0131la gelindi\u011finde, do\u011fa bilimin metodolojisini sosyal bilimlere uygulayarak, sosyal bilimlerden elde edilen bilgiler do\u011frultusunda toplumu yeniden d\u00fczenlemeyi hedefleyen bir uygarl\u0131kt\u0131r. 18-19. y\u00fczy\u0131llardaki toplumsal devrimlerde bu d\u00fc\u015f\u00fcncenin izlerini a\u00e7\u0131k\u00e7a bulmak olas\u0131d\u0131r. \u00d6te yandan S. Simon\u2019un fiziko-teolojisi, O. Comte\u2019un pozitivist felsefesi, bu anlay\u0131\u015f\u0131n yal\u0131n \u00f6rneklerini sunar (14). Ayn\u0131 anlay\u0131\u015f\u0131n izlerini, farkl\u0131 bir zemine dayanmakla birlikte, bilimi temele oturtan K. Marks\u2019\u0131n d\u00fc\u015f\u00fcncesinde de bulmak olas\u0131d\u0131r (15).<\/p>\n

\u0130ster birikerek isterse diyalektik bir \u015fekilde olsun, ilerlemeyi temel olan bu d\u00fc\u015f\u00fcnceler, tarihsel bir zeminde, teolojik a\u015famadan metafizi\u011fe, oradan da bilime ula\u015f\u0131ld\u0131\u011f\u0131n\u0131, her a\u015faman\u0131n kendine \u00f6zg\u00fc bir toplumsal yap\u0131s\u0131n\u0131n bulundu\u011funu, bu a\u00e7\u0131dan bilime dayal\u0131 bir toplumsal yap\u0131n\u0131n kurulmas\u0131n\u0131n zorunlulu\u011funu ima etmi\u015flerdir. Bilimin her \u015feyi anlama ve a\u00e7\u0131klamada tek ara\u00e7 oldu\u011funu ileri s\u00fcren bu d\u00fc\u015f\u00fcnce bi\u00e7imi, mant\u0131k\u00e7\u0131 pozitivistlerin elinde o denli ileriye g\u00f6t\u00fcr\u00fclm\u00fc\u015ft\u00fcr ki, analitik ve sentetik \u00f6nermeye indirgenemeyen her \u00f6nermenin anlams\u0131z oldu\u011fu sav\u0131n\u0131n ileri s\u00fcr\u00fclmesine neden olmu\u015ftur. Bu sav, ne analitik ne de sentetik \u00f6nermelere indirgenebilen, sanatsal, dinsel, ahlaksal ve ayn\u0131 zamanda felsef\u00ee s\u00f6ylemlerin anlams\u0131z oldu\u011fu sonucunu do\u011furmu\u015ftur (16).<\/p>\n

Modern bilim san\u0131k sandalyesinde:<\/em><\/strong><\/p>\n

Felsef\u00ee temelleri \u0131\u015f\u0131\u011f\u0131nda modern bilime y\u00f6nelik kimi ele\u015ftiriler <\/em><\/strong><\/p>\n

1960\u2019l\u0131 y\u0131llardan itibaren pozitivist ve mant\u0131k\u00e7\u0131 pozitivist anlay\u0131\u015flar\u0131n ele\u015ftirisiyle yeni bir a\u015famaya girildi\u011fi g\u00f6r\u00fclmektedir. Bu a\u015faman\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131nda, kimi olaylar etkili olmu\u015ftur. Bunlar\u0131n en \u00f6nemlisi, 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda modern fizikte k\u00f6kl\u00fc d\u00f6n\u00fc\u015f\u00fcmlerin ya\u015fanmas\u0131d\u0131r. Newton\u2019un mutlak zaman ve mekan anlay\u0131\u015f\u0131n\u0131n yerine Einstein\u2019in zaman ve mekan\u0131 g\u00f6recelile\u015ftiren r\u00f6lativite kuram\u0131n\u0131n, Newton mekani\u011finin yerine ise atom alt\u0131 par\u00e7ac\u0131klara odaklanan M. Planck\u2019\u0131n kuantum mekani\u011finin temele oturmas\u0131; Heisenberg\u2019in kuarklar\u0131n ayn\u0131 anda hem h\u0131z\u0131n\u0131n hem de konumunun belirlenemeyece\u011fini ileri s\u00fcren belirsizlik ilkesi (17), bu d\u00f6n\u00fc\u015f\u00fcmde \u00f6nemli bir i\u015flev g\u00f6rm\u00fc\u015ft\u00fcr (18).<\/p>\n

Fizik biliminde ya\u015fanan geli\u015fmelere (kimileri bu geli\u015fmeleri fizikte ya\u015fanan bir t\u00fcr bunal\u0131m olarak g\u00f6rmektedir) ek olarak, modern bilim ve teknolojinin ortaya \u00e7\u0131kard\u0131\u011f\u0131 istenmeyen olumsuz sonu\u00e7lar\u0131n\u0131n, \u00f6zellikle \u00e7evre kirlili\u011finin, yine s\u00f6m\u00fcrgecili\u011fin ve silahlanman\u0131n sonucu olan iki b\u00fcy\u00fck d\u00fcnya sava\u015f\u0131n\u0131n tart\u0131\u015fmaya a\u00e7\u0131lmas\u0131; \u00f6zellikle Hint ve \u00c7in\u2019in kap\u0131lar\u0131 aralan\u0131nca, Do\u011fu d\u00fc\u015f\u00fcncesi ve mistisizmiyle kar\u015f\u0131la\u015f\u0131lmas\u0131 sonucu, Bat\u0131 k\u00f6kenli modern bilimden en az\u0131ndan kimi unsurlar\u0131yla ayr\u0131\u015fan ve mistisizme olanak veren bir bilim anlay\u0131\u015f\u0131n\u0131n varl\u0131\u011f\u0131n\u0131n g\u00f6zlemlenmesi; Marksizm\u2019in ekonomik \u00f6ng\u00f6r\u00fclerinin ger\u00e7ekle\u015fmemesi y\u00fcz\u00fcnden, kimi Marksistlerin Marks\u2019\u0131n yap\u0131tlar\u0131n\u0131 farkl\u0131 bir perspektifle okumaya \u00e7al\u0131\u015fmalar\u0131; modern bilimin tarihsel olarak ortaya \u00e7\u0131k\u0131\u015f\u0131 ve bug\u00fcnk\u00fc kullan\u0131l\u0131\u015f bi\u00e7imi a\u00e7\u0131s\u0131ndan toplumsal \u00e7eli\u015fkilerden ve bu \u00e7eli\u015fkilerin kurumsal \u00fcretiminden ba\u011f\u0131ms\u0131z olmad\u0131\u011f\u0131n\u0131 vurgulayan ele\u015ftirel ya da radikal teori yanda\u015flar\u0131n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131; din adamlar\u0131n\u0131n ge\u00e7mi\u015ften beri modern bilimin sek\u00fcler temeline y\u00f6neltti\u011fi ele\u015ftiriler ve modernizmin bir sonucu olan feminist hareketlerin erkek egemenli\u011fine duyduklar\u0131 tepki ile bu tepkiyi modern bilimle ili\u015fkilendirmeleri (19); modern bilimin ele\u015ftirel bir d\u00fczlemde ele al\u0131nmas\u0131n\u0131 h\u0131zland\u0131rm\u0131\u015ft\u0131r. T\u00fcm bunlara ye\u015filler hareketinin ve bar\u0131\u015f yanl\u0131lar\u0131n\u0131n ele\u015ftirel s\u00f6ylemlerini de dahil etmek gerekmektedir.<\/p>\n

An\u0131lan nedenlerden beslenen ve bu nedenlerin bilim felsefesi alan\u0131nda sonu\u00e7lar\u0131n\u0131n neler olabilece\u011fini g\u00f6stermeye y\u00f6nelen tart\u0131\u015fmalarda, modern bilimin masaya yat\u0131r\u0131ld\u0131\u011f\u0131n\u0131, \u00f6zellikle feministlerin, anti-bilimci ak\u0131mlar\u0131n, din adamlar\u0131n\u0131n, postmodernistlerin ve pozitivizmi ele\u015ftirmeyi oda\u011fa alan kimi felsefecilerin yeni bir bilim imgesi ortaya koymaya y\u00f6neldiklerini s\u00f6ylemek olas\u0131d\u0131r (20). Ku\u015fkusuz bu s\u00fcrecin ortaya \u00e7\u0131kmas\u0131nda, klasik liberalizmin revize edilme gere\u011fi ve bunun sonucu olarak olu\u015fan neoliberal politik s\u00fcre\u00e7lerin de g\u00fc\u00e7l\u00fc bir rol\u00fc olmu\u015ftur. \u00d6zellikle ayd\u0131nlanmayla ulus devletler in\u015fa eden burjuvazinin, hammadde kaynaklar\u0131 y\u00fcz\u00fcnden yapt\u0131\u011f\u0131 iki b\u00fcy\u00fck d\u00fcnya sava\u015f\u0131 sonras\u0131 yeni bir a\u015famaya gelinmi\u015f, bu a\u015famada, sava\u015fs\u0131z bir bi\u00e7imde sermayenin yer de\u011fi\u015ftirmesini ve yay\u0131lmas\u0131n\u0131 sa\u011flayan neoliberal politikalar ve toplumsal yap\u0131lanmalar geli\u015ftirilmi\u015ftir (21).<\/p>\n

Yukar\u0131da s\u00f6z konusu etti\u011fimiz durumlardan beslenen felsef\u00ee gelenek i\u00e7erisinde, bu s\u00fcre\u00e7te, varl\u0131\u011f\u0131 alg\u0131ya indirgeyen Berkeley\u2019in (22); nedensellik tart\u0131\u015fmas\u0131na ba\u011fl\u0131 olarak t\u00fcmevar\u0131m\u0131n ve t\u00fcmevar\u0131msal bir temele dayanan do\u011fa yasalar\u0131n\u0131n temellendirilemezli\u011fini ileri s\u00fcren David Hume\u2019un (23); bili\u015fin bilginin olu\u015fumundaki i\u015flevlerine dikkatleri \u00e7eken Kant\u2019\u0131n (24); t\u00fcm insansal bilginin \u00f6znel bir perspektifin \u00fcr\u00fcn\u00fc oldu\u011funu s\u00f6yleyen ve Apollon-Dianyosus benzetmesine ba\u015fvurarak modern bilimin nesnelli\u011fe vurgusuyla duygular\u0131 \u00f6ld\u00fcrd\u00fc\u011f\u00fcn\u00fc s\u00f6yleyen F. W. Nietzsche\u2019nin (25); bilimin birli\u011fi ilkesini ele\u015ftiren ve k\u00fclt\u00fcr\u00fcn bilginin olu\u015fumundaki i\u015flevine dikkatleri \u00e7eken Dilthey\u2019\u0131n (26); t\u00fcmevar\u0131m\u0131n temellendirilemezli\u011fine dayanarak, bilimi deneme yan\u0131lma y\u00f6ntemine indirgeyip pozitivist do\u011frulama ilkesinin kar\u015f\u0131s\u0131na yanl\u0131\u015flamac\u0131l\u0131\u011f\u0131 yerle\u015ftiren ve bilgiyi ele\u015ftiriye a\u00e7\u0131k savlar toplam\u0131 olarak niteleyen Karl Popper\u2019\u0131n (27); bilimin birikerek de\u011fil, devrimlerle, paradigmal d\u00f6n\u00fc\u015f\u00fcmler arac\u0131l\u0131\u011f\u0131yla ilerledi\u011fini ve paradigmalar\u0131n e\u015f \u00f6l\u00e7\u00fclemezli\u011fini ileri s\u00fcren Thomas S. Kuhn\u2019un (28); dil oyunlar\u0131 kuram\u0131yla Wittgenstein\u2019in (29); bilimin nesnellik sav\u0131yla ge\u00e7mi\u015fte dinin \u00fcstlendi\u011fi totaliter i\u015flevi y\u00fcklendi\u011fi ve di\u011fer bilgi iddialar\u0131n\u0131 anti demokrat tutumla yok etti\u011fi ve e\u015f \u00f6l\u00e7\u00fclemezlik ilkesi gere\u011fi t\u00fcm kuramsal yap\u0131lar\u0131n e\u015fit \u00f6l\u00e7\u00fcde ge\u00e7erli oldu\u011funu ileri s\u00fcren Feyerabend\u2019in (30); kuram y\u00fckl\u00fc g\u00f6zlem sav\u0131yla, nesnel g\u00f6zlemlerin olamayaca\u011f\u0131n\u0131 savunan Pierre Duhem ve N. R. Hanson\u2019un (31) ve Descartes\u2019tan beri Bat\u0131 felsefesine egemen olan \u00f6zne-nesne ikilemini yads\u0131yan, eylemselli\u011fi \u00f6n plana \u00e7\u0131kar\u0131p, do\u011frunun yararl\u0131 olanda oldu\u011funu s\u00f6yleyen John Dewey\u2019\u2019in (32); zihnin ve dilin ger\u00e7ekli\u011fi yans\u0131tan bir ayna olmad\u0131\u011f\u0131 ve uygunlu\u011fa dayal\u0131 do\u011fruluk kuram\u0131n\u0131n ge\u00e7ersiz oldu\u011funu g\u00f6stermeye y\u00f6nelen pragmatist e\u011filimli Rorty\u2019nin (33) vb. d\u00fc\u015f\u00fcn\u00fcrlerin d\u00fc\u015f\u00fcncelerinin etkin bir bi\u00e7imde kullan\u0131ld\u0131\u011f\u0131 g\u00f6zlenir. Bu d\u00fc\u015f\u00fcn\u00fcrlerce filizlendirilen ya da bu d\u00fc\u015f\u00fcn\u00fcrlerin modern bilime y\u00f6neltti\u011fi ele\u015ftirilerden beslenen yeni anlay\u0131\u015f, \u00f6nce K\u0131ta Avrupas\u0131\u2019nda, ard\u0131ndan Amerika ve Anglo Sakson d\u00fcnyada iyiden iyiye yayg\u0131nla\u015fm\u0131\u015f ve belli \u00e7evrelerce kabullenilmi\u015ftir. Bu anlay\u0131\u015f\u0131n yayg\u0131nla\u015fmas\u0131nda postmodernizm hareketi \u00f6nemli i\u015flevler y\u00fcklenmi\u015ftir.<\/p>\n

Modern ve modern sonras\u0131 (Postmodern) bilim: <\/em><\/strong><\/p>\n

Bir kar\u015f\u0131la\u015ft\u0131rma tasla\u011f\u0131<\/em><\/strong><\/p>\n

20. y\u00fczy\u0131l\u0131n ilk \u00e7eyre\u011finden sonra gittik\u00e7e y\u00fckselen, ikinci yars\u0131ndan itibaren zirveye ula\u015fan modern bilime y\u00f6nelik ele\u015ftirileri kar\u015f\u0131la\u015ft\u0131rmal\u0131 bir ba\u011flamda g\u00f6rmek ayd\u0131nlat\u0131c\u0131 olabilir (34). B\u00f6ylesi bir kar\u015f\u0131la\u015ft\u0131rma, analitik ve ele\u015ftirel sonu\u00e7lara ula\u015fmak a\u00e7\u0131s\u0131ndan da i\u015flevseldir. \u00c7\u00fcnk\u00fc tezin anti tezini, b\u00fct\u00fcnc\u00fcl bir bi\u00e7imde g\u00f6rmeye olanak sa\u011flamaktad\u0131r. Kar\u015f\u0131la\u015ft\u0131rma tablosu incelendi\u011finde de g\u00f6r\u00fclece\u011fi gibi, ele\u015ftirilerin odak noktas\u0131, modern bilimin ger\u00e7eklik, bilgi ve do\u011fruluk anlay\u0131\u015f\u0131na y\u00f6nelmekte, \u00f6zellikle modern bilimin nesnellik ve evrensellik sav\u0131 ele\u015ftirilere u\u011framaktad\u0131r.<\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
MODERN B\u0130L\u0130M\u0130N DAYANAKLARI<\/td>\nMODERN B\u0130L\u0130ME Y\u00d6NELT\u0130LEN ELE\u015eT\u0130R\u0130LER<\/td>\n<\/tr>\n
Ger\u00e7eklik<\/strong>:<\/p>\n

Bilimin ara\u015ft\u0131rma konusu, insan\u0131n d\u0131\u015f\u0131nda, orada duran, ke\u015ffedilmeyi bekleyen nesnel ger\u00e7ekliktir. Bilimin inceledi\u011fi nesnel ger\u00e7eklik, \u00f6znel olan bireyin i\u00e7 d\u00fcnyas\u0131ndan b\u00fct\u00fcn\u00fcyle ayr\u0131d\u0131r. Dolay\u0131s\u0131yla, d\u0131\u015fsal-i\u00e7sel, nesnel-\u00f6znel ayr\u0131m\u0131 s\u00f6z konusudur.<\/p>\n

 <\/td>\n

 <\/p>\n

Bireyden, k\u00fclt\u00fcrden ve dilden ba\u011f\u0131ms\u0131z bir ger\u00e7eklikten s\u00f6z edilemez. Ger\u00e7eklik, ayn\u0131 sosyal ortam i\u00e7inde bulunan bireylerin kendi d\u00fcnya alg\u0131lar\u0131n\u0131 tan\u0131mlamak i\u00e7in olu\u015fturdu\u011fu zihinsel anlamlardan ibarettir. Bu y\u00fczden, bireylerin zihinsel yap\u0131lar\u0131, toplumsal nitelikli k\u00fclt\u00fcr ve dilin d\u0131\u015f\u0131nda orada duran, ke\u015ffedilmeyi bekleyen nesnel bir ger\u00e7eklikten s\u00f6z edilemez. D\u0131\u015fsal-i\u00e7sel, nesnel-\u00f6znel gibi ayr\u0131mlar ge\u00e7ersizidir. Her \u015fey \u00f6zne, k\u00fclt\u00fcr ve dil temelinde yap\u0131lan\u0131r.<\/td>\n<\/tr>\n

Bilgi<\/strong>:<\/p>\n

Ger\u00e7ekli\u011fe ili\u015fkin bilgi nesneldir. \u00d6znel inan\u00e7lar\u0131n, beklentilerin, yerel-k\u00fclt\u00fcrel de\u011ferlerin onda yeri yoktur. \u00c7\u00fcnk\u00fc bilgi ve de\u011fer farkl\u0131 \u015feylerdir. Bu bilgi, nesnel ger\u00e7ekli\u011fin, sa\u011f\u0131n y\u00f6ntemlerle ara\u015ft\u0131r\u0131lmas\u0131 ile elde edilir ve d\u0131\u015f d\u00fcnyan\u0131n bili\u015fe yans\u0131mas\u0131n\u0131n bir \u00fcr\u00fcn\u00fcd\u00fcr. Ola\u011fan dilin d\u0131\u015f\u0131na \u00e7\u0131kan, sa\u011f\u0131n, s\u0131nanabilir, matematikselle\u015ftirilebilen bir dille ifade edilir.<\/p>\n

 <\/td>\n

 <\/p>\n

Bili\u015fin, dilin ve k\u00fclt\u00fcr\u00fcn d\u0131\u015f\u0131nda var olan, bireyden ba\u011f\u0131ms\u0131z bir bilgiden s\u00f6z edilemez. Bilgi, duruma \u00f6zg\u00fcd\u00fcr, ba\u011flamsald\u0131r ve bireysel anlamlar\u0131n bir t\u00fcr d\u0131\u015fa vurumudur. Bireylerin nesnelerle etkile\u015fimleri sonucu olu\u015fur.\u00a0 Bu y\u00fczden, onun olu\u015fumunda, kullan\u0131lan dil, sosyal etkile\u015fim ve bireysel anlamlar\u0131n ya\u015famsall\u0131\u011f\u0131n\u0131 de\u011ferlendirme \u00f6nemli bir i\u015flev y\u00fcklenir.<\/p>\n

 <\/td>\n<\/tr>\n

Do\u011fruluk<\/strong>:<\/p>\n

Deneysel s\u00fcre\u00e7lerle elde edilir ve bireyden ba\u011f\u0131ms\u0131zd\u0131r; bu y\u00fczden s\u0131nanabilirdir. S\u0131nanabilir olana ili\u015fkin olan nesnel do\u011fruluk, do\u011fal olarak tektir ve evrenseldir. Bu a\u00e7\u0131dan do\u011frulu\u011fun \u00f6l\u00e7\u00fct\u00fc, nesneye uygunluktur. Nesnesine uygun bilgi, do\u011fru bilgidir.<\/p>\n

 <\/td>\n

Do\u011fruluk \u00f6zde, bireysel ve toplumsal bir temele dayan\u0131r. Bu a\u00e7\u0131dan onun \u00f6z\u00fcn\u00fc, bireyin kendi anlamlar\u0131yla di\u011fer bireylerin anlamlar\u0131n\u0131n \u00e7eli\u015fmemesi olu\u015fturur. Do\u011frulu\u011fa y\u00f6nelik uygunluk kuram\u0131 do\u011fru de\u011fildir; \u00e7\u00fcnk\u00fc bireyin zihni nesnel ger\u00e7ekli\u011fi oldu\u011fu gibi yans\u0131tan bir ayna de\u011fildir. \u0130nsanla ger\u00e7eklik aras\u0131na, zihin, k\u00fclt\u00fcr ve dil gibi \u00f6\u011feler girdi\u011fi i\u00e7in do\u011fruluk tek olamaz; ona \u00e7oklu bir bak\u0131\u015f a\u00e7\u0131s\u0131yla yakla\u015fmak gerekir. Ya\u015famsall\u0131\u011fa ba\u011fl\u0131 do\u011fruluk, di\u011ferlerinin anlamalar\u0131na kar\u015f\u0131 bireyin kendi anlamalar\u0131n\u0131 s\u0131namas\u0131n\u0131 gerektirir.<\/p>\n

 <\/td>\n<\/tr>\n

\u00a0Nesnellik<\/strong>:<\/p>\n

Bilim insanlar\u0131, nesnel g\u00f6zlemcilerdir; bu y\u00fczden onlar, do\u011fa \u00fczerinde do\u011frudan ya da dolayl\u0131 g\u00f6zlem veya kontrol edilmi\u015f deneylerle evrene \u00f6zg\u00fc d\u0131\u015fsal yasalar\u0131 saptamaya \u00e7al\u0131\u015f\u0131rlar.<\/td>\n

G\u00f6zlem, ne anlama geldi\u011fini d\u0131\u015fa vuramaz; kurams\u0131z o, k\u00f6rd\u00fcr. \u00c7\u00fcnk\u00fc t\u00fcm g\u00f6zlemler kuram y\u00fckl\u00fcd\u00fcr. Zira g\u00f6zlemler, zihin, belli ki\u015filerin ya da gruplar\u0131n e\u011filimleri, inan\u00e7lar\u0131 arac\u0131l\u0131\u011f\u0131yla yorumlan\u0131r ve onlar\u0131n deneyimleri taraf\u0131ndan g\u00fcd\u00fcmlenir. Ayn\u0131 zamanda, k\u00fclt\u00fcr ve dil taraf\u0131ndan bi\u00e7imlendirilen zihinlerce tart\u0131\u015f\u0131l\u0131r ve \u015feylerin ger\u00e7ek do\u011fas\u0131, an\u0131lan nedenlerden dolay\u0131 g\u00f6zlemle fiilen bilinemez.<\/p>\n

 <\/td>\n<\/tr>\n

\u00a0Bilimsel ilerleme<\/strong>:<\/p>\n

Bilimin ere\u011fi, evrene ili\u015fkin nesnel do\u011frular\u0131 ara\u015ft\u0131rmakt\u0131r. Bunu g\u00f6rmezden gelen, nesnel ge\u00e7ekli\u011fi ve do\u011frulu\u011fu yads\u0131yan ki\u015fi, kendi de\u011fer yarg\u0131lar\u0131n\u0131, inan\u00e7lar\u0131n\u0131 ve beklentilerini ortaya koyuyor demektir. Bilim, nesnel verilerin birikimiyle ilerler.<\/td>\n

Bilim asl\u0131nda, nesnel do\u011frular\u0131 elde edemez; sadece sosyal g\u00fc\u00e7lere kar\u015f\u0131l\u0131k olarak i\u00e7eriden ya da d\u0131\u015far\u0131dan bilimsel toplulu\u011fun kendi do\u011frular\u0131na ula\u015fmalar\u0131na olanak sa\u011flar. Bilimsel bilgide meydan gelen periyodik de\u011fi\u015fimler, bilim insanlar\u0131n\u0131n bir k\u0131sm\u0131n\u0131n etkisiyle irrasyonel bir \u015fekilde, devrimlerle ger\u00e7ekle\u015fir, sistematik ara\u015ft\u0131rmalarla de\u011fil.<\/td>\n<\/tr>\n
\u00a0Bilimsel ussall\u0131k ve y\u00f6ntem<\/strong>:<\/p>\n

Bilim, ussal bir etkinliktir. Bu, bilim insanlar\u0131n\u0131n kulland\u0131\u011f\u0131 t\u00fcmevar\u0131msal ve t\u00fcmdengelimsel \u00e7\u0131kar\u0131mda a\u00e7\u0131k\u00e7a bellidir. Bilimsel bir ara\u015ft\u0131rma yap\u0131l\u0131rken,<\/p>\n

– problem ya da sorunun \u00e7er\u00e7evesi belirlenir,<\/p>\n

– soruna y\u00f6nelik hipotezler geli\u015ftirilir,<\/p>\n

– hipotezlerin mant\u0131ksal sonu\u00e7lar\u0131 belirlenir,<\/p>\n

– hipotezler s\u0131nan\u0131r.<\/p>\n

– hipotezlere ili\u015fkin g\u00f6zlemler ve deneyler yap\u0131l\u0131r ve yorumlan\u0131r,<\/p>\n

– yanl\u0131\u015f olan hipotezler ay\u0131klan\u0131r.<\/p>\n

Bu \u015fekilde i\u015fleyen, bilimsel y\u00f6ntem bir ve tektir.<\/td>\n

Bilimin ussal bir etkinlik olmad\u0131\u011f\u0131 tart\u0131\u015fmal\u0131d\u0131r; \u00e7\u00fcnk\u00fc ussal olma, nesneler d\u00fcnyas\u0131n\u0131n nesnel olarak alg\u0131lanmas\u0131n\u0131 \u00f6n ko\u015ful olarak varsayar. Oysa nesneler d\u00fcnyas\u0131, zihin, dil ve k\u00fclt\u00fcr arac\u0131l\u0131\u011f\u0131yla kavranmaktad\u0131r. Bu y\u00fczden kimi k\u00fclt\u00fcrlerde, Avrupal\u0131lar\u0131n evren s\u00f6zc\u00fc\u011f\u00fcn\u00fc kulland\u0131klar\u0131 anlamda nesnel \u015feyler ve nedenler s\u00f6z konusu de\u011fildir. Farkl\u0131 k\u00fclt\u00fcrlerde nesneler d\u00fcnyas\u0131na uygulanan mant\u0131k, dilsel yap\u0131lar\u0131n farkl\u0131la\u015fmas\u0131 y\u00fcz\u00fcnden de\u011fi\u015fmektedir. Bu nedenlerden dolay\u0131 tek bir bilimsel y\u00f6ntemden s\u00f6z edilemez; y\u00f6ntemsel \u00e7o\u011fulculuk esast\u0131r.<\/td>\n<\/tr>\n
Hipotezlerin s\u0131nanmas\u0131<\/strong>:<\/p>\n

Hipotez, bir soruna y\u00f6nelik olas\u0131 bir a\u00e7\u0131klamad\u0131r. \u0130leri s\u00fcr\u00fclen bir hipotez, yanl\u0131\u015f \u00e7\u0131kmas\u0131n\u0131 olas\u0131 k\u0131lan ko\u015fullar alt\u0131nda test edilebilir. Ayr\u0131ca de\u011ferli olan hipotez deneyimlerin \u00f6tesine y\u00f6nelik bir \u00f6ndeyide bulunmal\u0131d\u0131r.<\/td>\n

Bilim insanlar\u0131, hipotez olu\u015ftururken nesnelli\u011fini kaybeder; imgelem g\u00fcc\u00fcne, beklentilerine, inan\u00e7lar\u0131na dayan\u0131r. Bu y\u00fczden, kimi durumlarda bilim insan\u0131, fiilen var olan anlay\u0131\u015f\u0131yla \u00e7eli\u015fen verileri g\u00f6rmeyi yads\u0131r.<\/td>\n<\/tr>\n
Verileri i\u015fleme<\/strong>:<\/p>\n

Bilim insan\u0131, verileri kendi hipotezini do\u011frulayan olgu ve olaylardan se\u00e7erek, tarafl\u0131 ve se\u00e7meci davranamaz. Onlar, kendi hipotezlerinin ger\u00e7ekten kabul edilen \u015feylerle \u00f6rt\u00fc\u015f\u00fcp \u00f6rt\u00fc\u015fmedi\u011fini ke\u015ffetmeye \u00e7al\u0131\u015fmal\u0131d\u0131rlar.<\/td>\n

Hipotezler basit bir bi\u00e7imde ham veriden do\u011fmazlar. Aksine onlar, g\u00f6zlemcinin zihninin \u00fcr\u00fcn\u00fcd\u00fcrler ve verileri d\u00fczenlerken onun taraf\u0131ndan ona y\u00fcklenir. Bilim insan\u0131, hangi bilginin yararl\u0131 hangisinin yararl\u0131 olmad\u0131\u011f\u0131na aksi halde nas\u0131l karar verir?<\/td>\n<\/tr>\n
 <\/p>\n

Temel varsay\u0131mlar<\/strong>:<\/p>\n

Bilimin temel varsay\u0131mlar, yani hareket noktalar\u0131, bilimsel y\u00f6ntemce kan\u0131tlanabilir olmasalar da, mant\u0131ksal bir \u00e7\u0131k\u0131\u015f yolu olarak kabul edilmelidirler. Bilim insan\u0131 bunlar\u0131 yads\u0131yarak kendi \u00f6n kabulleriyle hareket edemez.<\/td>\n

Modern bilim a\u00e7\u0131k bir bi\u00e7imde, herkes\u00e7e do\u011fru kabul edilemez; \u00e7\u00fcnk\u00fc pek \u00e7ok birey ve k\u00fclt\u00fcr onu yads\u0131r. Modern bilimde temele al\u0131nan hareket noktalar\u0131n\u0131n se\u00e7ilmesi kendi ba\u015f\u0131na \u00f6zneldir ve Bat\u0131l\u0131 perspektifi yans\u0131t\u0131r. Bu y\u00fczden farkl\u0131 k\u00fclt\u00fcrler ve farkl\u0131 bilim insanlar\u0131, farkl\u0131 hareket noktalar\u0131 se\u00e7ebilir. Bu y\u00f6ntemsel \u00e7o\u011fulculu\u011fun olmazsa olmaz ko\u015fuludur.<\/td>\n<\/tr>\n
Bilimin sonu\u00e7lar\u0131<\/strong>:<\/p>\n

Bilim insan\u0131n d\u0131\u015f d\u00fcnya \u00fczerindeki egemenli\u011fini art\u0131rmal\u0131, do\u011fay\u0131 denetim alt\u0131na alarak insan yarar\u0131na sunmal\u0131 ve d\u00f6n\u00fc\u015ft\u00fcrmelidir. B\u00fct\u00fcn insanlar\u0131n yarar\u0131na kullan\u0131lmal\u0131d\u0131r.<\/p>\n

 <\/td>\n

Modern bilim, do\u011faya zarar vermi\u015f, ekolojik dengeyi bozmu\u015f, yarardan \u00e7ok zarar getirmi\u015f, silahlanma yar\u0131\u015f\u0131nda ve sava\u015flarda \u00f6nemli bir rol \u00fcstlenmi\u015ftir. \u00d6te yandan, kapitalizme hizmet etmi\u015f, t\u00fcketim k\u00fclt\u00fcr\u00fcn\u00fc tetiklemi\u015ftir.<\/td>\n<\/tr>\n
Bilimin sek\u00fcler temeli<\/strong>:<\/p>\n

Bilim, sek\u00fcler bir etkinliktir, maddeyi ve madd\u00ee s\u00fcre\u00e7leri temel al\u0131r. Mistik ve metafizik unsurlar\u0131 i\u015fin i\u00e7ine kar\u0131\u015ft\u0131rmaz.<\/p>\n

 <\/td>\n

Modern bilim, dini, nesneler d\u00fcnyas\u0131n\u0131n d\u0131\u015f\u0131na itmi\u015f, materyalizmin yayg\u0131nla\u015fmas\u0131na hizmet etmi\u015ftir. Ruhsal olaylar\u0131 bile madd\u00ee s\u00fcre\u00e7lere indirgemi\u015ftir. Bug\u00fcn ya\u015fanan ahlaksal yozla\u015fmalar\u0131n gerisinde, bilimin pompalad\u0131\u011f\u0131 materyalist d\u00fcnya g\u00f6r\u00fc\u015f\u00fc yatmaktad\u0131r.<\/td>\n<\/tr>\n
Kuantum Fizi\u011fi<\/strong>:<\/p>\n

Kuantum fizi\u011fi atom alt\u0131 par\u00e7ac\u0131klar\u0131n hareketlerini anlama konusunda yararl\u0131 bir model sunmu\u015ftur. Bununla birlikte bu alanda ara\u015ft\u0131rmalar ve tart\u0131\u015fmalar h\u00e2l\u00e2 devam etmektedir; bu y\u00fczden kesin bir \u015fey s\u00f6ylemek, nihai bir yarg\u0131da bulunmak olanaks\u0131zd\u0131r.<\/p>\n

 <\/td>\n

Kuantum fizi\u011fi, evrene ili\u015fkin do\u011fu mistik d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn do\u011frulu\u011funu kan\u0131tlamakta ve evrenin i\u00e7sel ba\u011flant\u0131s\u0131n\u0131n ak\u0131l-\u00f6tesi ve ruhsal oldu\u011funu g\u00f6stermektedir.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Modern bilimden modern sonras\u0131 (postmodern) bilime: <\/em><\/strong><\/p>\n

Ehlile\u015ftirilmi\u015f yeni bilim anlay\u0131\u015f\u0131 ve felsef\u00ee temelleri<\/em><\/strong><\/p>\n

Modern fizikte ortaya \u00e7\u0131kan kimi geli\u015fmeler, onun sonu\u00e7lar\u0131na y\u00f6neltilen ele\u015ftiriler ve neoliberal ekonomik yap\u0131lanman\u0131n do\u011furdu\u011fu yeni durumlara ko\u015fut olarak, modern bilime ve temel dayanaklar\u0131na y\u00f6nelik ku\u015fkulara dayan\u0131larak, yeni bir bilim paradigmas\u0131n\u0131n geli\u015ftirilmeye \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Bu bilim, ayd\u0131nlanmac\u0131 ve devrimci kimli\u011finden \u00f6nemli \u00f6l\u00e7\u00fcde soyutlanm\u0131\u015f, bir par\u00e7a ehlile\u015ftirilmi\u015f, kabu\u011funa \u00e7ekilmi\u015f, haddini \u00f6\u011frenmi\u015f, iddias\u0131 olduk\u00e7a s\u0131n\u0131rl\u0131, alternatif bak\u0131\u015f a\u00e7\u0131lar\u0131na demokratik bir tutumla yakla\u015fan, di\u011fer d\u00fc\u015f\u00fcnsel etkinliklerin de hakikat i\u00e7erebilece\u011fini ima eden bir bilim anlay\u0131\u015f\u0131d\u0131r. Bu a\u00e7\u0131dan, yeni bilimin dogmatizm ve metafizikle m\u00fccadele eden, evrenselin pe\u015fine d\u00fc\u015fen, de\u011fi\u015ftirmeyi ve d\u00f6n\u00fc\u015ft\u00fcrmeyi ama\u00e7layan bir yap\u0131s\u0131 bulunmamaktad\u0131r. Yeni bilim paradigmas\u0131n\u0131n dayand\u0131\u011f\u0131 ilkleri ortaya koyan iki \u00f6rnek saptamaya de\u011finmek ayd\u0131nlat\u0131c\u0131 olabilir. \u0130lki, \u00fcnl\u00fc felsefecimiz Do\u011fan \u00d6zlem\u2019e aittir ve \u015fu ilkeleri \u00f6n plana \u00e7\u0131karmaktad\u0131r:<\/p>\n

1) Ger\u00e7eklik karma\u015f\u0131kt\u0131r; onda \u00e7e\u015fitlilik, kar\u015f\u0131l\u0131kl\u0131 etkile\u015fim, \u00f6zg\u00fcll\u00fck a\u011f\u0131r basar.<\/p>\n

2) Ger\u00e7eklik hiyerar\u015fik de\u011fil heterar\u015fiktir; onda birbirine ba\u011fl\u0131 olmayan birden fazla d\u00fczen olabilir.<\/p>\n

3) Ger\u00e7ekli\u011fin holistik ve harmonik bir yap\u0131s\u0131 yoktur.<\/p>\n

4) Ger\u00e7ekli\u011fe mekanizm hakim de\u011fildir; o mekanik bir b\u00fct\u00fcnl\u00fck halinde ele al\u0131namaz.<\/p>\n

5) Gelecek belirsizdir; dolay\u0131s\u0131yla bilim \u00f6nceden bilme, \u00f6nceden s\u00f6yleme imk\u00e2n\u0131na sahip de\u011fildir.<\/p>\n

6) Do\u011frudan nedensellik, yani her nedenin bir sonu\u00e7 do\u011furdu\u011funu ifade eden tek y\u00f6nl\u00fc bir nedensellik yoktur. Sadece kar\u015f\u0131l\u0131kl\u0131 etkile\u015fim vard\u0131r.<\/p>\n

7) G\u00f6zlemci belli bir perspektife sahiptir; dolay\u0131s\u0131yla o, inceledi\u011fi olaya veya olguya filen kat\u0131l\u0131r; g\u00f6zlemciyi g\u00f6zlenenden ay\u0131ran bir mesafe yoktur.<\/p>\n

8) Nesnellik diye bir \u015fey yoktur; sadece perspektife ba\u011f\u0131ml\u0131 nesneler hakk\u0131nda s\u00f6z etme diye bir \u015fey vard\u0131r; bir \u015fey yaln\u0131zca, ona bak\u0131lan yerden g\u00f6r\u00fcld\u00fc\u011f\u00fc kadar\u0131yla bilinebilir.<\/p>\n

9) T\u00fcmel\/m\u00fckemmel\/salt\u0131k bilgi yoktur.<\/p>\n

10) \u00d6zne-merkezcilik terk edilmelidir; \u00e7\u00fcnk\u00fc \u00f6znenin kendisi esas\u0131nda \u00f6zneler arsas\u0131 bir ortamda var olabilir.<\/p>\n

11) Bilgi ger\u00e7ekli\u011fe tekab\u00fcl eden, \u00f6znenin bireysel \u00e7abas\u0131yla ortaya \u00e7\u0131kar\u0131lan bir \u015fey de\u011fildir; o \u00f6zneleraras\u0131l\u0131k ortam\u0131nda birlikte olu\u015fturulan ve tarihsel olarak hep de\u011fi\u015fen bir \u015feydir.<\/p>\n

12) Tarih ve toplum d\u00fcnyas\u0131ndan ba\u011f\u0131ms\u0131z de\u011fi\u015fken yoktur; her \u015fey birbirine ba\u011f\u0131ml\u0131d\u0131r; t\u00fcm de\u011fi\u015fkenler ba\u011f\u0131ml\u0131d\u0131r.<\/p>\n

13) Sosyal hayat\u0131n bilgisi, zorunlu olarak \u00f6zneleraras\u0131d\u0131r.<\/p>\n

14) Sosyal hayat\u0131n bilgisi, belirtilen t\u00fcm bu hususlara ba\u011fl\u0131 olarak, ancak ve sadece yorumdur. (35)<\/p>\n

\u0130kinci \u00f6rne\u011fimiz, bir e\u011fitimbilimciye aittir. Pozitivist bilim ve e\u011fitim anlay\u0131\u015f\u0131n\u0131 ele\u015ftiren Y\u00fcksel \u00d6zden, yeni bilim paradigmas\u0131n\u0131 e\u011fitimin de temeline oturtmakta, \u015fu ilkeleri \u00f6n plana \u00e7\u0131karmaktad\u0131r:<\/p>\n

1) Evrende karma\u015fa ve \u00e7o\u011fulculuk egemendir.<\/p>\n

2) Bilimsel s\u00fcre\u00e7 devrimseldir.<\/p>\n

3) Ger\u00e7ek \u00f6zneldir.<\/p>\n

4) Gelecek kestirilemez.<\/p>\n

5) Bilgi olu\u015fturulur.<\/p>\n

6) Bilgi i\u00e7inde \u00fcretildi\u011fi tarihsel ve sosyal s\u00fcre\u00e7lerden izler ta\u015f\u0131r.<\/p>\n

7) Bilgi ge\u00e7icidir ve \u00e7o\u011fulcu anlay\u0131\u015f egemendir.<\/p>\n

8) Duruma \u00f6zg\u00fc bulgular \u00fczerinde durulur.<\/p>\n

9) Bilgi yeni bilgiler elde etmek i\u00e7in edinilir. (36)<\/p>\n

Sonu\u00e7 ve de\u011ferlendirme: <\/em><\/strong><\/p>\n

Modern bilimin a\u015f\u0131lmas\u0131 m\u0131, yoksa orta\u00e7a\u011f\u0131n geri d\u00f6n\u00fc\u015f\u00fc m\u00fc?<\/em><\/strong><\/p>\n

\u0130lk bak\u0131\u015fta olduk\u00e7a \u0131l\u0131ml\u0131 g\u00f6r\u00fcnen bu bilim paradigmas\u0131n\u0131n, modern bilim paradigmas\u0131n\u0131n a\u015f\u0131lmas\u0131 olarak g\u00f6r\u00fclemeyece\u011fini kaydetmek gerekir. \u00c7\u00fcnk\u00fc bizi metafizik \u00e7a\u011fa, din odakl\u0131 mistik d\u00fc\u015f\u00fcnceye ve bu t\u00fcrden bir evren kurgusuna geri \u00e7ekebilecek kimi \u00f6zellikler i\u00e7ermekte ve modern bilimin t\u00fcm kazan\u0131mlar\u0131n\u0131 alt\u00fcst eden \u00e7ok radikal sonu\u00e7lara yol a\u00e7abilecek bir nitelikte ta\u015f\u0131maktad\u0131r.<\/p>\n

Asl\u0131nda modern bilim paradigmas\u0131n\u0131n kimi \u00f6\u011feleri elbette ele\u015ftiriye a\u00e7\u0131kt\u0131r ve \u00fczerinde ele\u015ftirel a\u00e7\u0131dan d\u00fc\u015f\u00fcnmeyi gerektirmektedir. Ancak bu ele\u015ftirel d\u00fc\u015f\u00fcnme, dogmatizme kap\u0131 aralamamal\u0131, geriye gidi\u015fin \u00f6n\u00fcne engeller koymay\u0131 ba\u015faracak alt yap\u0131 ve \u00fcst yap\u0131lar\u0131 hesaba katmal\u0131d\u0131r. Ne var ki, yeni bilim paradigmas\u0131n\u0131 savunanlar, \u00f6yle g\u00f6r\u00fcn\u00fcyor ki, bu t\u00fcrden bir duyarl\u0131l\u0131kla hareket etmemektedir. Onlar\u0131n tutumu neoliberal d\u00fcnyan\u0131n slogan\u0131 olan \u201cher \u015fey gider\u201d anlay\u0131\u015f\u0131na odakl\u0131 g\u00f6r\u00fcnmektedir. Bunu g\u00f6rebilmek i\u00e7in, yeni diye sunulan bilim paradigmas\u0131n\u0131n sonucuna g\u00f6nderme yapan, ger\u00e7ekli\u011fin b\u00fct\u00fcnc\u00fcl-nesnel bir resminin ortaya konamayaca\u011f\u0131, nesnelli\u011fin olmad\u0131\u011f\u0131, bu y\u00fczden her t\u00fcrden inanc\u0131n ve san\u0131n\u0131n bilime dahil edilebilece\u011fi ya da en az bilimle ayn\u0131 stat\u00fcde konumland\u0131r\u0131labilece\u011fi, bilimin \u00f6zneleraras\u0131l\u0131kla k\u00fclt\u00fcre g\u00f6m\u00fcl\u00fc oldu\u011fu, bilginin ger\u00e7eklikle do\u011frudan test edilebilir bir ba\u011f\u0131n\u0131n olmad\u0131\u011f\u0131, mekanik evren kurgusunun i\u015flemedi\u011fi ve bu y\u00fczden gelece\u011fin kestirilemeyece\u011fi, sosyal bilimlerin \u00f6znel yorumlara indirgenebilece\u011fi, nesneler d\u00fcnyas\u0131n\u0131n karma\u015f\u0131k yap\u0131s\u0131na vurgu yaparak bilinemezcili\u011fi ima etmesi, \u00f6zne-nesne ayr\u0131m\u0131n\u0131 yok saymas\u0131 gibi durumlar \u00fczerinde bir par\u00e7a d\u00fc\u015f\u00fcnmek yeterlidir.<\/p>\n

Daha da vahim olan, yeni bilim paradigmas\u0131n\u0131n, ger\u00e7ekli\u011fi ve do\u011frulu\u011fu \u00f6znelle\u015ftirmesi ve g\u00f6receli bir perspektifin savunuculu\u011funu yapmas\u0131d\u0131r. Ku\u015fkusuz b\u00f6ylesi bir bilim anlay\u0131\u015f\u0131, bilgiyle de\u011feri, bilgiyle inanc\u0131 birbirine kar\u0131\u015ft\u0131rmakta, bilim, felsefe, sanat, din gibi etkinlikler aras\u0131nda \u00f6nemli bir fark b\u0131rakmamaktad\u0131r. Ayr\u0131ca bilgideki s\u0131nanabilirlik niteli\u011fini \u00f6rseledi\u011fi, \u00f6zne-nesne ayr\u0131m\u0131n\u0131 yads\u0131yarak hipotezleri s\u0131namada temel olu\u015fturan uygunluk kuram\u0131n\u0131 bir kenara itti\u011fi i\u00e7in, do\u011frular \u00e7oklu\u011fu paradoksuna yol a\u00e7maktad\u0131r. Ayn\u0131 durum kuramlar\u0131n e\u015f\u00f6l\u00e7\u00fclemezli\u011fi sav\u0131 i\u00e7in de ge\u00e7erlidir. Bu durumda, metafizik olan\u0131 bilimin d\u0131\u015f\u0131nda b\u0131rakmaya olanak kalmayaca\u011f\u0131 gibi, metafizik olan, dinsel olan a\u00e7\u0131klamalar\u0131n bilimsel a\u00e7\u0131klamalarla e\u015f de\u011ferde toplumun kabul\u00fcne sunulmak istenece\u011fi ortadad\u0131r. \u00c7\u00fcnk\u00fc, \u00e7o\u011fulcu ve g\u00f6receli perspektif gere\u011fi, hepsi hakikat i\u00e7ermektedir. Bu durum, modern bilimle bi\u00e7imlenen din-bilim ili\u015fkisini tersine d\u00f6nd\u00fcrmekte, kuantum fizi\u011finden destek alan kimi d\u00fc\u015f\u00fcn\u00fcrlerin, bilimi dinin hizmetine sokma \u00e7abas\u0131 i\u00e7erisine girmelerine yol a\u00e7maktad\u0131r. Ya da son y\u0131llarda s\u0131k s\u0131k yap\u0131ld\u0131\u011f\u0131 gibi, belli bir konuda dinin ve bilimin anlay\u0131\u015flar\u0131 \u00e7eli\u015fti\u011finde, bilimin sonu\u00e7lar\u0131 zaten mutlak de\u011fil denilerek, mutlak oldu\u011fu savlanan din lehine bir otorite kurulmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Bu bilim anlay\u0131\u015f\u0131na yak\u0131n savlar\u0131 savunan Paul Feyerabend\u2019in, bir toplumda, demokrasinin zorunlu bir sonucu olarak, din, bilim, b\u00fcy\u00fc, akupunktur, sihir ve benzerinin e\u015fit d\u00fczeyde ya\u015fama hakk\u0131n\u0131n oldu\u011funu, hatta okullarda, hepsinin e\u015fit d\u00fczeyde \u00f6\u011fretilmesi gerekti\u011fini savunmas\u0131 (37), yeni bilim paradigmas\u0131n\u0131n ne t\u00fcrden sonu\u00e7lar do\u011furaca\u011f\u0131n\u0131 g\u00f6stermesi a\u00e7\u0131s\u0131ndan olduk\u00e7a anlaml\u0131 olsa gerektir. Bu durumda insan kendi kendine sormadan edemiyor: Din-bilim ili\u015fkisi a\u00e7\u0131s\u0131ndan, modern \u00e7a\u011f\u0131n a\u015f\u0131ld\u0131\u011f\u0131 s\u00f6ylenirken, modernin a\u015ft\u0131\u011f\u0131 orta\u00e7a\u011f geri mi getirilmek isteniyor?<\/p>\n

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

1) Modern bilimin olu\u015fumu ve geli\u015fimi i\u00e7in bkz. R. S. Westfall, Modern Bilimin Olu\u015fumu, \u00e7ev.: \u0130. H. Duru, T\u00fcbitak Yay\u0131nlar\u0131, Ankara 1997, s.1 vd.; Cemal Y\u0131ld\u0131r\u0131m, Bilim Tarihi, Remzi Kitabevi, \u0130stanbul 1994, s.78 vd.; Ramazan Ert\u00fcrk, \u201cModern ve Postmodern D\u00fc\u015f\u00fcncelerde Bilim\u201d, Felsefe D\u00fcnyas\u0131, say\u0131: 40, 2004\/2, s.65-66.<\/p>\n

2) Bkz. Hasan Ayd\u0131n, \u201cPostmodernizm, Dayand\u0131\u011f\u0131 \u0130lkeler ve Bilim Felsefesi\u201d, \u0130nsanc\u0131l, say\u0131: 188, \u0130stanbul 2006, s.16-28.<\/p>\n

3) Bkz. \u0130brahim \u00d6zdemir, \u201cPostmodern S\u00fcre\u00e7te Din-Bilim \u0130li\u015fkisi\u201d, K\u00f6pr\u00fc Dergisi, K\u0131\u015f 96, Say\u0131: 53, http:\/\/www.koprudergisi.com\/index.asp?Bolum=EskiSayilar&Goster=Yazi&YaziNo=251<\/p>\n

4) Orta\u00e7a\u011fda felsefi d\u00fc\u015f\u00fcnce i\u00e7in bkz. Alain de Libera, Orta\u00e7a\u011f Felsefesi, \u00e7ev.: A. Meral, Litera yay\u0131nc\u0131l\u0131k, \u0130stanbul 2005, s.15 vd.; orta\u00e7a\u011fda bilimsel d\u00fc\u015f\u00fcnce i\u00e7in bkz. A. Adnan Ad\u0131var, Tarih Boyunca \u0130lim ve Din, Remzi Kitabevi, \u0130stanbul 1994, s.69-118.Cemal Y\u0131ld\u0131r\u0131m, age., s.54-77;<\/p>\n

5) \u0130slam orta\u00e7a\u011f\u0131nda kilise te\u015fkilat\u0131nda oldu\u011fu gibi bir ruhban s\u0131n\u0131f\u0131ndan s\u00f6z etmek m\u00fcmk\u00fcn olmamas\u0131na kar\u015f\u0131n, onun i\u015flevini g\u00f6ren alimler z\u00fcmresinin olmad\u0131\u011f\u0131 s\u00f6ylenemez. \u00d6zellikle f\u0131k\u0131h\u00e7\u0131 ve kel\u00e2mc\u0131lar\u0131n halk \u00fczerindeki n\u00fcfuzlar\u0131, hatta Gazz\u00e2l\u00ee \u00f6rne\u011finde oldu\u011fu gibi kimilerinin siyaset \u00fczerindeki yo\u011fun etkileri, ciddi bir bask\u0131 ve denetim arac\u0131 i\u015flevi g\u00f6rm\u00fc\u015f gibidir. Kimi kel\u00e2mc\u0131 ve f\u0131k\u0131h\u00e7\u0131lar\u0131n ve bu arada Gazz\u00e2l\u00ee\u2019nin kimi gruplar\u0131 ya da d\u00fc\u015f\u00fcn\u00fcrleri dinsizlikle su\u00e7lamalar\u0131, bu ba\u011flamda olduk\u00e7a ilgiye de\u011ferdir. Bu t\u00fcrden bir su\u00e7lama, kilisenin aforozlar\u0131 kadar etkili olmasalar da, genel kan\u0131n\u0131n d\u0131\u015f\u0131na \u00e7\u0131kan pek \u00e7ok d\u00fc\u015f\u00fcn\u00fcr\u00fcn ba\u015f\u0131n\u0131 belaya sokmu\u015f, hatta kimilerinin sindirilmesine ve\u00a0 \u00f6ld\u00fcr\u00fclmesine neden olmu\u015ftur.<\/p>\n

6) \u0130slam d\u00fcnyas\u0131nda bilim anlay\u0131\u015f\u0131yla ilgili bkz. Hasan Ayd\u0131n, \u0130slam D\u00fc\u015f\u00fcnce Gelene\u011finde Din, Felsefe ve Bilim, Naturel Yay\u0131nlar\u0131, Anakara 2005, s.157-190.<\/p>\n

7) Ayn\u0131 duruma, nadir olmakla birlikte hem H\u0131ristiyan orta\u00e7a\u011f\u0131nda hem de \u0130slam orta\u00e7a\u011f\u0131nda kar\u015f\u0131la\u015fmak olas\u0131d\u0131r. Kr\u015f. J. F. Haris, Against Relativism: A Philosophical Defence of Method, Open Court Publishing Company, LaSalle 1993, s.19 vd.; J. Le Goff, Orta\u00e7a\u011fda Entelekt\u00fceller, \u00e7ev.: M. A. K\u0131l\u0131\u00e7bay, Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, \u0130stanbul 1994, s.7 vd.; Hasan Ayd\u0131n, \u0130slam D\u00fc\u015f\u00fcnce Gelene\u011finde Din, Felsefe ve Bilim, s.146-150.<\/p>\n

8) Bkz. Hasan Ayd\u0131n, \u201c\u0130slam, R\u00f6nesans ve Ayd\u0131nlanma (\u0130slam D\u00fcnyas\u0131ndaki Ak\u0131l Tutulmas\u0131 \u00dczerine Ele\u015ftirel Bir \u00c7\u00f6z\u00fcmleme)\u201d, say\u0131: 157, \u0130stanbul 2007, s.11-23.<\/p>\n

9) Bkz. \u00d6mer Demir, Bilim Felsefesi, A\u011fa\u00e7 Yay\u0131nc\u0131l\u0131k, \u0130stanbul 1992, s.25-27.<\/p>\n

10) Bkz. Alan Musgrave, Sa\u011fduyu, Bilim ve Ku\u015fkuculuk (Bilgi Kuram\u0131na Tarihsel Bir Giri\u015f), \u00e7ev.: P. Uzay, G\u00f6\u00e7ebe Yay\u0131nlar\u0131, \u0130stanbul 1997, s.50-68; Ahmet Cevizci, Felsefe, Sentez Yay\u0131nc\u0131l\u0131k, Bursa 2007, s.70-73.<\/p>\n

11) Bkz. Francis Bacon, The New Organon or True Directions Concerning the Interpretation of\u00a0 Nature, 1620, http:\/\/www.constitution.org\/bacon\/nov_org.txt<\/a><\/p>\n

12) Bkz. Descartes, Felsefenin \u0130lkeleri, \u00e7ev. M. Ak\u0131n, Say Yay\u0131nlar\u0131, \u0130stanbul 1995, s.51 vd. Benzer bir sorgulama \u0130slam d\u00fcnyas\u0131nda Descartes\u2019tan \u00f6nce yap\u0131lm\u0131\u015ft\u0131r. Neredeyse Gazz\u00e2l\u00ee\u2019nin sorgulamas\u0131 Descartes\u2019ta aynan yinelenmektedir. Tek fark, Descartes\u2019\u0131n sonunda varl\u0131\u011f\u0131ndan ku\u015fku duyulmayan ben\u2019e (\u00f6zneye), Gazz\u00e2l\u00ee\u2019nin ise Tanr\u0131\u2019ya ya da tanr\u0131sal esinde\u00a0 ula\u015fmas\u0131d\u0131r. Bkz. Gazz\u00e2l\u00ee, el-Munkiz min ed-Dalal,Hakikat Yay\u0131nlar\u0131, \u0130stanbul 1984, s.4 vd.<\/p>\n

13) Bilim sayesinde yayg\u0131nla\u015fan ke\u015fif ve bulu\u015flar i\u00e7in bkz. D. J. Boorstin, Ke\u015fif ve Bulu\u015flar, \u00e7ev.: F. Filber, T\u00fcrkiye \u0130\u015f Bankas\u0131 K\u00fclt\u00fcr Yay\u0131nlar\u0131, Ankara 1994, s.146 vd.<\/p>\n

14) Bkz. \u015eafak Ural, Pozitivist Felsefe (Bilimde ve Felsefede Do\u011frulama), Remzi Kitabevi, \u0130stanbul 1986, s.21 vd.<\/p>\n

15) Bkz. Bertrand Russel, Bat\u0131 Felsefe Tarihi (Yeni \u00c7a\u011f), cilt: 3, \u00e7ev.: M. Sencer, Yaylac\u0131l\u0131k Matbaas\u0131, \u0130stanbul 1970, s.300 vd.<\/p>\n

16) Bkz. \u015eafak Ural, age., s.17 vd.<\/p>\n

17) Bkz. M. Planck, Modern Do\u011fa Anlay\u0131\u015f\u0131 ve Kuantum Teorisine Giri\u015f, \u00e7ev.: Y. \u00d6ner, Spartak\u00fcs yay\u0131nlar\u0131, \u0130stanbul 1996, s.105.<\/p>\n

18) Bkz. Hasan Ayd\u0131n, \u201cPostmodernizm, Dayand\u0131\u011f\u0131 \u0130lkeler ve Bilim Felsefesi\u201d, s.16-28.<\/p>\n

19) Kr\u015f. \u00d6mer Demir, age., s.96 vd.<\/p>\n

20) Bu geli\u015fmeler i\u00e7in bkz. \u00d6mer Demir, age., s.29-107.<\/p>\n

21) Bkz. Hasan Ayd\u0131n, \u201cBilim (evrim)-Din (yarat\u0131l\u0131\u015f) \u00c7at\u0131\u015fmas\u0131 \u00dczerine Kimi D\u00fc\u015f\u00fcnceler\u201d, Bilim ve Gelecek Dergisi, say\u0131: 39, \u0130stanbul 2007.<\/p>\n

22) Bkz. G.\u00a0 Berkeley, Tree Dialogues Between Hylas and Philonous, The Open Court Publishing Company, LaSalle 1958, s.1 vd.<\/p>\n

23) Bkz. Hasan Ayd\u0131n, \u201cGazal\u00ee ve David Hune\u2019da Nedensellik Kuram\u0131 (Kar\u015f\u0131la\u015ft\u0131rmal\u0131 Bir \u0130nceleme)\u201d, OM\u00dc\u0130F Dergisi, say\u0131: 16, Samsun 2003, s.325-348.<\/p>\n

24) Bkz. Hasan Ayd\u0131n, Felsefi Temelleri I\u015f\u0131\u011f\u0131nda Yap\u0131land\u0131rmac\u0131l\u0131k, Nobel Yay\u0131nlar\u0131, Ankara 2007, s. 6.<\/p>\n

25) Bkz. Hasan Ayd\u0131n, Felsefi Temelleri I\u015f\u0131\u011f\u0131nda Yap\u0131land\u0131rmac\u0131l\u0131k, s.23-24.<\/p>\n

26) Bkz. W. Diltey, \u201cTinsel Bilimlere Giri\u015f\u201d, K\u00fclt\u00fcr Bilimleri ve K\u00fclt\u00fcr Felsefesi i\u00e7inde, \u00e7ev.; Do\u011fan \u00d6zlem, Remzi Kitabevi \u0130stanbul 1986, s.99 vd.<\/p>\n

27) Bkz. K. R. Popper, \u201cBilim Felsefesi: Ki\u015fisel Bir Bildirir\u201d, \u00e7ev.: Cemal Y\u0131ld\u0131r\u0131m, Bilim Felsefesi i\u00e7inde, Remzi Kitabevi, \u0130stanbul 1991, s.186-189.<\/p>\n

28) Bkz. T. Kuhn, Bilimsel Devrimlerin Yap\u0131s\u0131, \u00e7ev.: N. Kuya\u015f, Alan Yay\u0131nc\u0131l\u0131k, \u0130stanbul 1995, s.46 vd.<\/p>\n

29) Bkz. \u00d6. N. Soykan, Felsefe ve Dil (Wittgenstein \u00dczerine Bir Ara\u015ft\u0131rma), Kabalc\u0131 Yay\u0131nevi, \u0130stanbul 1995, s.87 vd.<\/p>\n

30) Bkz. Paul Feyerabend, \u00d6zg\u00fcr Bir Toplumda Bilim, \u00e7ev.: A. Kardam, Ayr\u0131nt\u0131 yay\u0131nlar\u0131, \u0130stanbul 1991, s.15 vd.<\/p>\n

31) Bkz. Sedat Yaz\u0131c\u0131, Felsefeye Giri\u015f, Alfa Yay\u0131nlar\u0131, \u0130stanbul 1999, s.74-77.<\/p>\n

32) Bkz. John Dewey, Democracy and Education, Macmillan Company, 1916, k\u0131s\u0131m: 25. http:\/\/www.ilt.columbia.edu\/publications\/dewey.html<\/p>\n

33) Bkz. R. Rorty, Felsefe ve Do\u011fan\u0131n Aynas\u0131, \u00e7ev.: F. G\u00fcnsoy, Paradigma Yay\u0131nlar\u0131, \u0130stanbul 2006.<\/p>\n

34) Bizim belli \u00f6l\u00e7\u00fclerde yararland\u0131\u011f\u0131m\u0131z bir kar\u015f\u0131la\u015ft\u0131rma, D. McCallum\u2019un The Death of Truth adl\u0131 yap\u0131t\u0131nda da bulunmaktad\u0131r. Kar\u015f\u0131la\u015ft\u0131rmak i\u00e7in bkz. http:\/\/www.xenos.org\/classes\/papers\/pomosci.htm<\/p>\n

35) Do\u011fan \u00d6zlem, \u201cEvrenselcilik Mitosu ve Sosyal Bilimler\u201d, Sosyal Bilimleri Yeniden D\u00fc\u015f\u00fcnmek, Metis Yay\u0131nlar\u0131, \u0130stanbul 2001, s.61.<\/p>\n

36) Y\u00fcksel \u00d6zden, E\u011fitimde Yeni De\u011ferler, PegemA Yay\u0131nc\u0131l\u0131k, Ankara 2005, s.59.<\/p>\n

37) Bkz. Paul Feyerabend, age., s.107-108.<\/p>\n

Fotoaltlar\u0131<\/strong><\/p>\n

1) Orta\u00e7a\u011f d\u00fc\u015f\u00fcncesinde bilgi ve de\u011ferler, evrenin ve evrendeki varl\u0131k, nesne ve olaylar\u0131n yarat\u0131c\u0131s\u0131 olarak g\u00f6r\u00fclen Tanr\u0131\u2019ya dayand\u0131r\u0131lm\u0131\u015ft\u0131r. Yukar\u0131da Michelangelo\u2019nun \u201cYarat\u0131l\u0131\u015f\u201d adl\u0131 \u00fcnl\u00fc tablosu.<\/p>\n

2) R\u00f6nesans\u2019\u0131n sonlar\u0131ndan itibaren, Galile, Bruno, Kepler, Newton gibi bilimci ve d\u00fc\u015f\u00fcn\u00fcrlerin elinde, d\u00fc\u015f\u00fcnce dinselin egemenli\u011finden kurtar\u0131lmaya \u00e7al\u0131\u015f\u0131ld\u0131. Yukar\u0131da William Blake\u2019in Newton\u2019u tasvir etti\u011fi \u00fcnl\u00fc tablosu.<\/p>\n

3) Francis Bacon\u2019dan itibaren modern bilimin en temel y\u00f6ntemi olarak kar\u015f\u0131m\u0131za \u00e7\u0131kan t\u00fcmevar\u0131m, bilimin sek\u00fclerle\u015ftirilmesinde \u00f6nemli bir i\u015flev y\u00fcklendi. Yukar\u0131da Bacon\u2019un Trinity College\u2019deki (Cambridge-\u0130ngiltere) heykeli.<\/p>\n

4) Postmodern bilim anlay\u0131\u015f\u0131n\u0131 etkileyen Paul Feyerabend, bir toplumda, demokrasinin zorunlu bir sonucu olarak, din, bilim, b\u00fcy\u00fc, akupunktur, sihir ve benzerinin e\u015fit d\u00fczeyde ya\u015fama hakk\u0131n\u0131n oldu\u011funu, hatta okullarda, hepsinin e\u015fit d\u00fczeyde \u00f6\u011fretilmesi gerekti\u011fini savunmu\u015ftu.<\/p>\n

5) Modern bilimin nesnelli\u011fe vurgusuyla duygular\u0131 \u00f6ld\u00fcrd\u00fc\u011f\u00fcn\u00fc s\u00f6yleyen F. W. Nietzsche.<\/p>\n

6) Din-bilim ili\u015fkisi a\u00e7\u0131s\u0131ndan, modern \u00e7a\u011f\u0131n a\u015f\u0131ld\u0131\u011f\u0131 s\u00f6ylenirken, modernin a\u015ft\u0131\u011f\u0131 orta\u00e7a\u011f geri mi getirilmek isteniyor? (Yukar\u0131da Bosch\u2019un bir tablosu)<\/p>\n","protected":false},"excerpt":{"rendered":"

Modern bilim paradigmas\u0131n\u0131n kimi \u00f6\u011feleri elbette ele\u015ftiriye a\u00e7\u0131kt\u0131r. Ne var ki, postmodern bilim anlay\u0131\u015f\u0131n\u0131 savunanlar, \u00f6yle g\u00f6r\u00fcn\u00fcyor ki, neoliberal d\u00fcnyan\u0131n slogan\u0131 olan \u201cher \u015fey gider\u201d anlay\u0131\u015f\u0131na odakl\u0131 g\u00f6r\u00fcnmekteler. Bu durumda, metafizik olan\u0131 bilimin d\u0131\u015f\u0131nda b\u0131rakmaya olanak kalmayaca\u011f\u0131 gibi, metafizik veya dinsel olan a\u00e7\u0131klamalar\u0131n bilimsel a\u00e7\u0131klamalarla e\u015f de\u011ferde toplumun kabul\u00fcne sunulmak istenece\u011fi ortadad\u0131r. Din-bilim ili\u015fkisi a\u00e7\u0131s\u0131ndan, […]<\/p>\n","protected":false},"author":483,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[84,224,221,28,222,29],"tags":[227,206,228,229,230],"class_list":["post-7861","post","type-post","status-publish","format-standard","hentry","category-46-sayi","category-din-ve-dinler-tarihi","category-felsefe","category-sosyal-bilimler","category-tarih","category-toplum","tag-aydinlanma","tag-bilim-tarihi","tag-bilim-ve-sanat","tag-din","tag-insanlik-tarihi"],"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