{"id":8326,"date":"2007-12-01T00:18:50","date_gmt":"2007-11-30T22:18:50","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=8326"},"modified":"2017-07-17T12:32:51","modified_gmt":"2017-07-17T09:32:51","slug":"bilimsel-kuskunun-ve-elestirinin-degeri-postmodernist-dinsel-inancin-degersizligi-ustune","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2007\/12\/01\/bilimsel-kuskunun-ve-elestirinin-degeri-postmodernist-dinsel-inancin-degersizligi-ustune","title":{"rendered":"Bilimsel ku\u015fkunun ve ele\u015ftirinin de\u011feri, postmodernist dinsel inanc\u0131n de\u011fersizli\u011fi \u00fcst\u00fcne"},"content":{"rendered":"

Dinsel d\u00fc\u015f\u00fcn\u00fc\u015fle bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f hi\u00e7bir noktada \u00e7ak\u0131\u015fmaz, hi\u00e7bir bi\u00e7imde uzla\u015ft\u0131r\u0131lamaz. Bilim \u201cmaddeyi\u201d, maddesel varl\u0131klar\u0131 olan canl\u0131lar\u0131 konu al\u0131r. Din daha \u00e7ok maddesel varl\u0131klar\u0131n\u0131n bulunmad\u0131\u011f\u0131 ileri s\u00fcr\u00fclen ruh, tanr\u0131 gibi \u201ckavramlar\u0131\u201d. Bilim olaylar\u0131 \u201cnedenlerle\u201d a\u00e7\u0131klar, din cans\u0131z do\u011fa olaylar\u0131n\u0131 bile \u201cni\u00e7inlerle\u201d! Bu bak\u0131mdan bilim \u201cnedensellik\u00e7i\u201d, din \u201cereksellik\u00e7idir\u201d. Bilimci faylara, dinci g\u00fcnahlara bakar. Dinci her olay\u0131 tanr\u0131n\u0131n \u00f6d\u00fcllendirme ya da cezaland\u0131rma ere\u011finin sonucu olarak (kolayl\u0131kla!) a\u00e7\u0131klayabilir. Bilimci a\u00e7\u0131klayamad\u0131\u011f\u0131nda \u201cbilmiyorum\u201d der susar.<\/em><\/h4>\n

Konu, sonunda \u201cbilimde inanc\u0131n yeri\u201d sorununa getirilmek \u00fczere, genel olarak \u201cinanc\u0131n de\u011feri\u201d tart\u0131\u015fmas\u0131yla ba\u015flat\u0131labilir. Bilimciler polemik uzat\u0131lmadan \u201cinan\u00e7 uzman\u0131\u201d dincilerin s\u00fcr\u00fcklemek istedikleri noktadan (cepheden) sald\u0131rarak sava\u015f\u0131m vermekten \u00e7ekinmemeli. Bu alanda dinciler \u201cinan\u00e7 insan\u0131n do\u011fal bir gereksinimidir\u201d demekteler, \u201cinsan inan\u00e7s\u0131z ya\u015fayamaz\u201d sav\u0131ndad\u0131rlar. \u201cDinsizlerin, Allahs\u0131zlar\u0131n bile bir inanc\u0131 vard\u0131r. Ger\u00e7ekten onlar da Allah\u2019\u0131n yoklu\u011funa inanmaktad\u0131rlar\u201d g\u00f6r\u00fc\u015f\u00fcn\u00fc ileri s\u00fcrmekteler.<\/p>\n

Dinsel terminolojinin oyununa d\u00fc\u015fmek ya da d\u00fc\u015fmemek<\/em><\/strong><\/p>\n

\u00dc\u00e7 \u00f6nerme de yanl\u0131\u015f. \u00dc\u00e7\u00fc de ger\u00e7ekli\u011fi yans\u0131tmamakta ya da nesnel ger\u00e7eklikle yeterince \u00e7ak\u0131\u015fmamakta. Dinciler ayr\u0131ca tart\u0131\u015fmay\u0131 kendi terminolojileri alan\u0131nda kapat\u0131p mal\u0131 g\u00f6t\u00fcrmeye \u00e7al\u0131\u015fmaktalar. Korkakl\u0131k g\u00f6stermeyece\u011fiz diye \u201ctamam ben ateistim\u201d (T\u00fcrk\u00e7esi \u201ctanr\u0131s\u0131z\u0131m\u201d) dediniz mi yand\u0131n\u0131z. Trib\u00fcnleri kazanmaktan \u00f6te, sizi bir olumsuzluk \u00e7ukuruna d\u00fc\u015f\u00fcrm\u00fc\u015f olurlar. \u00c7\u00fcnk\u00fc dinsel s\u00f6ylemde insanlar dinli-dinsiz, Allahl\u0131-Allahs\u0131z, giderek imanl\u0131-imans\u0131z olarak birbirine z\u0131t kamplara b\u00f6l\u00fcnmekte. Bu s\u0131n\u0131fland\u0131rmada birincilere olumluluk, ikincilere olumsuzluk y\u00fcklenmekte. Dinsiz, imans\u0131z nitelemeleri, olumlu bir de\u011ferden yoksun olma gizli yarg\u0131s\u0131n\u0131 ta\u015f\u0131makta. Sizi yarg\u0131lamadan mahk\u00fbm etmekte.<\/p>\n

Oysa imans\u0131z, Allahs\u0131z denip (gerekli g\u00f6r\u00fcl\u00fcnce s\u0131rt\u0131ndan vurulup) bir \u00e7ukura itilivermek istenenlerin \u00e7o\u011fu ba\u015fka (olumlu) de\u011ferlerin sahibi olabilirler. Aralar\u0131nda, dinlerin, mezheplerin birle\u015ftirici olmaktan \u00e7ok ay\u0131r\u0131c\u0131 oldu\u011funu g\u00f6r\u00fcp, evrenin bir yarat\u0131c\u0131s\u0131 olmas\u0131 gerekti\u011fine inan\u0131p, kurulu dinlere vahiylere inanmayan \u201cdeistler\u201d (Tanr\u0131c\u0131lar) vard\u0131r. Bir yarat\u0131c\u0131n\u0131n varl\u0131\u011f\u0131 ya da yoklu\u011fu hakk\u0131nda ileri s\u00fcr\u00fclen kan\u0131tlar\u0131 inand\u0131r\u0131c\u0131 bulmayan ve inanmad\u0131\u011f\u0131 bir konuda yan tutmak istemeyen d\u00fcr\u00fcst \u201cagnostikler\u201d (Bilinemezciler) bulunmaktad\u0131r. Son olarak, varl\u0131\u011f\u0131 en az\u0131ndan iki bin y\u0131ld\u0131r kimsenin yads\u0131yamayaca\u011f\u0131 bi\u00e7imde kan\u0131tlanabilmi\u015f olmayan (1) bir a\u015fk\u0131n \u00f6znenin varl\u0131\u011f\u0131ndan ku\u015fkulananlar vard\u0131r. Bunlar ya\u015fayan ve varl\u0131\u011f\u0131ndan kimsenin ku\u015fkulanamayaca\u011f\u0131 ger\u00e7ek \u00f6zneler olan insan\u0131 (her insan\u0131) ba\u015fl\u0131 ba\u015f\u0131na ve ba\u015fl\u0131ca de\u011fer olarak g\u00f6ren h\u00fcmanistler (\u0130nsanc\u0131lar) denmesi gereken kimselerdir.<\/p>\n

\u201cH\u00fcmanist\u201d nitelemesi, onlar\u0131n bir de\u011ferden yoksun olduklar\u0131n\u0131 de\u011fil, ba\u015fka bir de\u011fere sahip olduklar\u0131n\u0131 g\u00f6steren do\u011fru, yans\u0131z, nesnel adland\u0131rma olacakt\u0131r. Ger\u00e7ekten bir adland\u0131rma daha \u00e7ok, sahip olunmayan \u015feye de\u011fil, sahip olunan \u015feye g\u00f6re yap\u0131l\u0131r. Tahtayla u\u011fra\u015fana \u201ctahtac\u0131\u201d, demirle u\u011fra\u015fana \u201cdemirci\u201d denir. \u201cTahtas\u0131z\u201d ya da (i\u015fin \u015fakas\u0131 \u201ckafas\u0131n\u0131n tahtalar\u0131 eksik\u201d) denmez. Sonu\u00e7 olarak ateist, dinsiz, Allahs\u0131z adlar\u0131, s\u0131fatlar\u0131 kabul edilmemeli, kullan\u0131lmamal\u0131d\u0131r. Bunlar dinsel ideolojini kurdu\u011fu hegemonyan\u0131n dayatmalar\u0131d\u0131r. Dahas\u0131, \u201cdinsiz, Allahs\u0131z, imans\u0131z, ahlaks\u0131z\u201d olarak uzat\u0131l\u0131p giden bir s\u00f6ylemin par\u00e7alar\u0131d\u0131r. Dinsel terminolojinin oyununa d\u00fc\u015fmemek gerek! Dincilere \u201cbilimsiz\u201d, iman\u0131 b\u00fct\u00fcnlere \u201cd\u00fc\u015f\u00fcncesiz\u201d diyen var m\u0131 ki insanc\u0131lara Allahs\u0131z deniyor?<\/p>\n

K\u00dcLT\u00dcRDE \u0130NANCIN YER\u0130<\/strong><\/p>\n

\u0130nanc\u0131n iki bi\u00e7imi: Mutlak do\u011fru san\u0131lana inan\u00e7 ile olas\u0131 do\u011fruya inanma<\/em><\/strong><\/p>\n

Bilimde inanc\u0131n yeri yoktur. Ama bir kimse o ya da bu \u015feyin varl\u0131\u011f\u0131na yoklu\u011funa, olumlulu\u011funa olumsuzlu\u011funa, yanl\u0131\u015fl\u0131\u011f\u0131na do\u011frulu\u011funa inanabilir. \u0130nsanda (belli ko\u015fullarda) inanma e\u011filimi vard\u0131r. Yurtta\u015flara, inanma hakk\u0131, hatta nesnel bir yanl\u0131\u015fa (\u00f6rne\u011fin b\u00fcy\u00fcye) inanma hakk\u0131 tan\u0131nabilir.<\/p>\n

Ne var ki inanc\u0131n, neredeyse birbirinin z\u0131dd\u0131 iki bi\u00e7imi vard\u0131r. Bunlardan biri, bir kimsenin bir \u015fey hakk\u0131nda eksiksiz mutlak do\u011fru bilgiye sahip oldu\u011fu san\u0131s\u0131d\u0131r. \u0130nanman\u0131n \u00f6teki bi\u00e7imi, bir kimsenin, sonul, kesin bir yarg\u0131ya varabilmesi i\u00e7in yeterli bilgiye sahip olmamakla birlikte, bir tepki g\u00f6sterme, bir tutum tak\u0131nma, bir g\u00f6r\u00fc\u015f edinme zorunlulu\u011fu ya da isteklili\u011fi kar\u015f\u0131s\u0131nda kendine en olas\u0131 g\u00f6r\u00fcnen do\u011fruya inanmas\u0131d\u0131r. \u00d6rne\u011fin o kimse, \u201cedindi\u011fim bilgilere, duygular\u0131ma, sezgilerime (bunlar\u0131n toplam\u0131na) g\u00f6re onun su\u00e7suz oldu\u011funa inan\u0131yorum\u201d demi\u015f olabilir. Bu, inanman\u0131n ku\u015fkuya, ele\u015ftiriye, ara\u015ft\u0131rmaya, sonu\u00e7ta de\u011fi\u015fmeye a\u00e7\u0131k bi\u00e7imidir. Bilimsel d\u00fc\u015f\u00fcn\u00fc\u015fle \u00e7eli\u015fmeyebilir. Buna kar\u015f\u0131l\u0131k birinci bi\u00e7imi ku\u015fkuya, ele\u015ftiriye, ara\u015ft\u0131rmaya, de\u011fi\u015ftirilmeye kapal\u0131 bi\u00e7imidir. \u0130nan\u00e7tan imana ge\u00e7i\u015f onun kanal\u0131yla olur.<\/p>\n

\u0130nan\u00e7tan imana s\u0131\u00e7rama<\/em><\/strong><\/p>\n

Bilimde inanc\u0131n yeri sorununa ge\u00e7meden, genel olarak inan\u00e7 kavram\u0131n\u0131n \u00e7\u00f6z\u00fcmlenmesinde (inanc\u0131n iki bi\u00e7imi yan\u0131 s\u0131ra) \u201cneye inan\u00e7\u201d sorunu tart\u0131\u015f\u0131lmal\u0131d\u0131r. Bu sorunun kayna\u011f\u0131nda, ondan \u00e7e\u015fitli inan\u00e7lar\u0131n t\u00fcretildi\u011fi \u201ctanr\u0131ya inan\u00e7\u201d bulunmaktad\u0131r. S\u00f6z konusu olan \u201cher \u015feyin yoktan yarat\u0131c\u0131s\u0131 bir a\u015fk\u0131n \u00f6zne\u201dnin varl\u0131\u011f\u0131na olan inan\u00e7t\u0131r. Ona ko\u015fullar getirilerek \u201cko\u015fulsuz, ku\u015fkusuz, eksiksiz, mutlak inanma\u201d yani \u201ciman\u201d bi\u00e7imine sokuluverir (2).<\/p>\n

Gerisi gelir: \u0130nsanlar, bir peygambere (onun sundu\u011fu kitaba, dine) iman edenler-etmeyenler olarak ikiye b\u00f6l\u00fcn\u00fcp s\u0131n\u0131fland\u0131r\u0131l\u0131r. \u0130man edenler Musevi, H\u0131ristiyan vb. olarak etiketlendirilir. Onlara b\u00f6ylece \u201ctoplumsal kimlik\u201d y\u00fcklenir. \u00d6rne\u011fin, ku\u015fkulanmadan inanan (yani iman eden) kimselerden kendini d\u00fc\u015f\u00fcnsel olarak (hatta bu d\u00fc\u015f\u00fcncelerle ilgili eylem, davran\u0131\u015f alanlar\u0131nda) verenlere, teslim olan anlam\u0131nda \u201cM\u00fcsl\u00fcman\u201d denir.<\/p>\n

B\u00f6ylece, size n\u00fcfus k\u00e2\u011f\u0131d\u0131n\u0131zdaki dininizle birlikte bir kimlik y\u00fcklendi mi y\u00fcklendi. Ard\u0131ndan \u201cM\u00fcsl\u00fcman olan \u015funu yapmaz, bunu yapmaz\u201d telkinleri gelir. Onlar\u0131 da, \u00f6zellikle bunal\u0131m d\u00f6nemlerinde, \u201c\u015funu yapar, bunu yapar, M\u00fcsl\u00fcmanl\u0131\u011f\u0131n gere\u011fi budur, M\u00fcsl\u00fcman\u2019\u0131n g\u00f6revi \u015fudur\u201d buyruklar\u0131 izler. Tektanr\u0131c\u0131l\u0131\u011f\u0131n b\u00fct\u00fcn dinlerinde bu buyruklar\u0131n gerisinde, a\u015fk\u0131n \u00f6znenin arkas\u0131na saklanan farkl\u0131 egemen s\u0131n\u0131flar\u0131n, y\u00f6neticilerin adamlar\u0131, olsa olsa Kitap\u2019a tam bir inan\u00e7la ba\u011fl\u0131 \u201csaf dinciler\u201d tak\u0131m\u0131 bulunmaktad\u0131r. B\u00f6yle bir inan\u00e7 (iman) anlay\u0131\u015f\u0131n\u0131n ve davran\u0131\u015f\u0131n\u0131n bilimsel etkinlikte yeri olabilir mi?<\/p>\n

Soruna katlan\u0131c\u0131 k\u00fclt\u00fcr a\u015famas\u0131nda inanc\u0131n yeri ve \u00f6nemi<\/em><\/strong><\/p>\n

\u00c7a\u011f\u0131m\u0131z\u0131n s\u0131n\u0131fl\u0131 toplumlar\u0131nda inanc\u0131n toplumsal ideolojik i\u015flevi b\u00f6yle. Ya t\u00fcm s\u0131n\u0131fl\u0131 toplumlarda b\u00f6yle miydi? \u00d6nce inan\u00e7 kavram\u0131n\u0131n ilk s\u0131n\u0131fl\u0131 toplumlarda i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn kafa i\u015fi – kol i\u015fi farkl\u0131la\u015fmas\u0131 derecesine ula\u015f\u0131nca (din ile birlikte) \u00e7\u0131kt\u0131\u011f\u0131 belirtilmeli. Toplumsal art\u0131 aktar\u0131m\u0131yla kendi temel gereksinimlerini \u00fcretme y\u00fck\u00fcnden kurtar\u0131lm\u0131\u015f bir dinciler kesimi beslenmeye ba\u015flanm\u0131\u015ft\u0131. Bu olanak onlar\u0131n \u201cprofesyonel d\u00fc\u015f\u00fcnce \u00fcreticileri\u201d bi\u00e7imine gelmelerini sa\u011flad\u0131. Onlar\u0131n egemen s\u0131n\u0131flardan yana yontan kurulu (s\u0131n\u0131fl\u0131) d\u00fczeni savunan d\u00fc\u015f\u00fcncelerini, ya\u015fam\u0131n maddi gereksinimlerini \u00fcreten kesimlerinin irdelemeleri, do\u011frulu\u011funu e\u011frili\u011fini ara\u015ft\u0131rmalar\u0131, kendi yararlar\u0131na olup olmad\u0131\u011f\u0131n\u0131 anlamalar\u0131 olanaklar\u0131 yoktu. Kendilerine mitoslar (dinsel dogmalar) bi\u00e7iminde sunulan s\u00f6z konusu d\u00fc\u015f\u00fcnceleri oldu\u011fu gibi kabul edip benimsemekten ya da yads\u0131maktan ba\u015fka se\u00e7enekleri bulunmamaktayd\u0131. Yads\u0131malar\u0131 ise dine, tanr\u0131lara kar\u015f\u0131 \u00e7\u0131kma \u00e7\u0131lg\u0131nl\u0131\u011f\u0131 olarak g\u00f6r\u00fcl\u00fcp a\u011f\u0131r cezalara u\u011framalar\u0131na yol a\u00e7acakt\u0131. Sonu\u00e7ta toplumun, d\u00fc\u015f\u00fcnce \u00fcreticileri ile d\u00fc\u015f\u00fcnce t\u00fcketicileri olarak farkl\u0131la\u015ft\u0131\u011f\u0131 s\u00f6ylenebilir. T\u00fcketicilerin haz\u0131r bilgiler, d\u00fc\u015f\u00fcnceler kar\u015f\u0131s\u0131ndaki tutumu, onlar\u0131 irdelemek ele\u015ftirmek de\u011fil, ister istemez \u201cinanmak\u201d olacakt\u0131. B\u00f6ylece \u201cinanma\u201d tutumu topluma egemen oldu. \u00d6yle ki, d\u00fc\u015f\u00fcnce \u00fcreticilerini de burgac\u0131na \u00e7ekip, onlar\u0131n daha \u00f6nce \u00fcretilmi\u015f d\u00fc\u015f\u00fcnceleri benimseyip geli\u015ftirmek, zamana ve ko\u015fullara uyarlamak d\u0131\u015f\u0131nda \u00f6zg\u00fcr, ele\u015ftirel d\u00fc\u015f\u00fcnme olanaklar\u0131n\u0131 bile ortadan kald\u0131rd\u0131 (3).<\/p>\n

\u0130nanma, insanl\u0131\u011f\u0131n toplumsal-k\u00fclt\u00fcrel evriminin ya\u015famsal sorunlar\u0131 \u00e7\u00f6zebilecek maddi ve simgesel ara\u00e7 tak\u0131mlar\u0131n\u0131 geli\u015ftiremedi\u011fi d\u00f6nemlerinde bir ba\u015fka i\u015flev daha kazand\u0131. \u0130nsanlara \u201csoruna katlanma\u201d g\u00fcc\u00fc verdi. B\u00f6ylece bu a\u015famada \u201csoruna katlan\u0131c\u0131\u201d k\u00fclt\u00fcrler geli\u015ftirildi. \u00c7\u00fcnk\u00fc insanlar\u0131n, olmas\u0131n\u0131 istedikleri \u015feyin olaca\u011f\u0131na, olmas\u0131n\u0131 istemedikleri \u015feyin olmayaca\u011f\u0131na inan\u0131p umut etmekten ba\u015fka se\u00e7enekleri yoktu. \u0130nan\u00e7lar onlara soruna katlanma ve (belki de) ya\u015farkalma yolunda psikolojik g\u00fcc\u00fc sa\u011flad\u0131.<\/p>\n

\u0130nsanl\u0131\u011f\u0131n maddi ara\u00e7lar\u0131 (teknoloji) ve simgesel ara\u00e7lar\u0131 (bilgi birikimi) ba\u015fl\u0131ca temel sorunlar\u0131n\u0131 \u00e7\u00f6zebilecek d\u00fczeye ula\u015f\u0131nca, soruna katlan\u0131c\u0131 k\u00fclt\u00fcr ara\u00e7lar\u0131 (bu ara inan\u00e7lar) \u00e7al\u0131\u015ft\u0131r\u0131lan, \u00fcreten, y\u00f6netilen s\u0131n\u0131flara miras b\u0131rak\u0131ld\u0131. Sorun \u00e7\u00f6z\u00fcc\u00fc k\u00fclt\u00fcrel evrim a\u015famas\u0131nda, sorunlar\u0131n \u00e7\u00f6z\u00fcmlerini d\u00fc\u015f\u00fcnmek yerine, ba\u015fkalar\u0131nca \u00fcretilen haz\u0131r d\u00fc\u015f\u00fcncelere \u201cinanma\u201d al\u0131\u015fkanl\u0131\u011f\u0131, her \u015feyden \u00f6nce \u201cd\u00fc\u015f\u00fcnme\u201d yetisinden ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden vazge\u00e7me anlam\u0131na geldi\u011fi gibi beraberinde b\u00fcy\u00fck zararlar getirebilmektedir (4).<\/p>\n

D\u00fc\u015f\u00fcnce \u00fcretiminde kulluk ili\u015fkileri<\/em><\/strong><\/p>\n

Sorun \u00e7\u00f6z\u00fcc\u00fc k\u00fclt\u00fcr a\u015famas\u0131nda, sorun \u00e7\u00f6z\u00fcc\u00fc d\u00fc\u015f\u00fcnme yerine soruna katlan\u0131c\u0131 inan\u00e7lar\u0131 benimseme, k\u00f6leci ve serfal (feodal) \u00fcretim ili\u015fkileriyle b\u00fcy\u00fck benzerlik g\u00f6sterir. Emek\u00e7ilere nas\u0131l egemen s\u0131n\u0131flar i\u00e7in \u00fcr\u00fcn, mal ve hizmet \u00fcrettiriliyorsa, zaman\u0131n d\u00fc\u015f\u00fcnce \u00fcreticileri (dinciler) de egemen s\u0131n\u0131flar\u0131n d\u00fcnya g\u00f6r\u00fc\u015f\u00fcyle, d\u00fczeni koruyup s\u00fcrd\u00fcrecek, s\u00f6m\u00fcr\u00fcy\u00fc gizleyecek (kendileri de bir kesimini olu\u015fturduklar\u0131) egemen s\u0131n\u0131flar\u0131n \u00e7\u0131kar\u0131na i\u015fleyecek d\u00fc\u015f\u00fcnceler (inan\u00e7lar) \u00fcretip, onlar\u0131 y\u00f6netilenlerin t\u00fcketimine sunarlar.<\/p>\n

B\u0130L\u0130MDE \u0130NANCIN YERS\u0130ZL\u0130\u011e\u0130<\/strong><\/p>\n

Soruna katlan\u0131c\u0131 k\u00fclt\u00fcr a\u015famas\u0131nda inanca gereksinim vard\u0131 diyelim. Sorun \u00e7\u00f6z\u00fcc\u00fc a\u015famas\u0131nda gerek kalmad\u0131. Bu a\u015faman\u0131n bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f ve pratik evresinde ise inanc\u0131n ne gere\u011fi ne yeri vard\u0131r. \u00c7\u00fcnk\u00fc bilimsel yarg\u0131lar\u0131n do\u011frulu\u011fu yanl\u0131\u015fl\u0131\u011f\u0131 her zaman soru\u015fturmaya a\u00e7\u0131kt\u0131r. Onlar\u0131n inan\u00e7la dondurulup savunulmas\u0131 gerekmez.<\/p>\n

\u0130nan\u00e7 yerine merak, ku\u015fku, g\u00fcven<\/em><\/strong><\/p>\n

Bilimde yetersiz bilgilere dayan\u0131l\u0131p, bunun \u00f6tesinin, tahmin, sezgi vb. ile desteklenerek bir \u015feyin do\u011frulu\u011fu ya da yanl\u0131\u015fl\u0131\u011f\u0131 sonucuna var\u0131lamaz. Bilimsel y\u00f6ntemlere inan\u00e7 de\u011fil \u201cg\u00fcven\u201d s\u00f6z konusudur. G\u00fcven, merak\u0131, ku\u015fkuyu, soru\u015fturmay\u0131 d\u0131\u015flamaz. Tersine \u201cg\u00fcven tazeleme\u201d bunlar\u0131 gerektirir. Ku\u015fkular\u0131n s\u0131nav\u0131ndan ge\u00e7irilmeye a\u00e7\u0131kt\u0131r. Bu s\u0131navlar\u0131n en \u00f6nemlisi, bilimsel yasalar\u0131n, kuramlar\u0131n, varsay\u0131mlar\u0131n end\u00fcstrinin ve teknolojinin tezgah\u0131ndan ge\u00e7irilmeleridir. Pratik sonu\u00e7lar verince kal\u0131r, vermeyince giderler.<\/p>\n

\u0130man\u0131 b\u00fct\u00fcn bilimci olur mu?<\/em><\/strong><\/p>\n

Bilimde inanc\u0131n yeri yoktur. Ya inan\u00e7l\u0131n\u0131n yeri var m\u0131d\u0131r? Ayn\u0131 \u015fey de\u011fil. Bir ki\u015fi \u201carkada\u015f ben dine de bilime de inan\u0131r\u0131m\u201d deyip, bir yolunu bulup, bir bilim kurumuna girmi\u015fse, \u201cdin ile bilim \u00e7at\u0131\u015fmaz, \u00e7ak\u0131\u015f\u0131r\u201d diyorsa, kan\u0131t olarak yarat\u0131l\u0131\u015f\u0131n bilimce kan\u0131tland\u0131\u011f\u0131 inanc\u0131n\u0131 getiriyorsa, Peygamberin \u201cbilim \u00c7in\u2019de bile olsa gidip getiriniz\u201d(5) hadisini aktar\u0131yorsa, ne olacak? Bir ba\u015fkas\u0131 (St. Thomas\u2019\u0131 izleyerek) \u201cdin (inan\u00e7) alan\u0131 ile bilim (ak\u0131l) alan\u0131 ayr\u0131d\u0131r. \u0130nanc\u0131m\u0131 bilime kar\u0131\u015ft\u0131rmam\u201d derse, ona ne diyebiliriz?<\/p>\n

\u00c7a\u011f\u0131m\u0131za egemen olan inan\u00e7 (inan\u00e7 ile din kavramlar\u0131n\u0131n birbirleri yerine kullan\u0131labilirli\u011fine bak\u0131n!) yoktan var eden bir a\u015fk\u0131n \u00f6znenin varl\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesine dayanan tektanr\u0131c\u0131l\u0131kt\u0131r. Bu durumda tanr\u0131ya inanc\u0131, yetkin yarat\u0131c\u0131n\u0131n yarat\u0131\u015f\u0131n\u0131n (d\u00fcnyan\u0131n, d\u00fcnya olaylar\u0131n\u0131n) da kusursuz, yetkin olaca\u011f\u0131 inanc\u0131 izleyecektir. B\u00f6yle bir inan\u00e7la do\u011fa, toplum, tarih olaylar\u0131 anla\u015f\u0131lamaz ya da yanl\u0131\u015f anla\u015f\u0131l\u0131r. O zaman bunca bozukluklar\u0131n, bunca olumsuzluklar\u0131n, bunca k\u00f6t\u00fcl\u00fcklerin asl\u0131nda iyi olduklar\u0131 ama insan akl\u0131n\u0131n bunun iyili\u011fini anlamaya yeterli olmad\u0131\u011f\u0131 ileri s\u00fcr\u00fclecektir. Ya da bozukluklar kabul edilip, sorumlulu\u011fu (ilk g\u00fcnah gibi g\u00fcnah ke\u00e7ileriyle) insanlara y\u00fcklenip, sorumlulardan ilerde, \u00f6te d\u00fcnyada hesap sorulaca\u011f\u0131 s\u00f6ylenecektir. \u0130kisi de bilimsel etkinlik, bilimsel tutum, bilimsel \u00e7\u00f6z\u00fcm de\u011fildir. Bu d\u00fcnya sorunlar\u0131 \u00e7\u00f6z\u00fclememi\u015fken, bir de \u00f6te d\u00fcnya, ruhun \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc gibi sorunlar y\u00fcklenmi\u015f olur.<\/p>\n

Bu neden b\u00f6yledir? \u00c7\u00fcnk\u00fc dinsel d\u00fc\u015f\u00fcn\u00fc\u015fle bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f hi\u00e7bir noktada \u00e7ak\u0131\u015fmaz, hi\u00e7bir bi\u00e7imde uzla\u015ft\u0131r\u0131lamaz. Bilim \u201cmaddeyi\u201d, maddesel varl\u0131klar\u0131 olan canl\u0131lar\u0131 konu al\u0131r. Din daha \u00e7ok maddesel varl\u0131klar\u0131n\u0131n bulunmad\u0131\u011f\u0131 ileri s\u00fcr\u00fclen ruh, tanr\u0131 gibi \u201ckavramlar\u0131\u201d. Bilim olaylar\u0131 \u201cnedenlerle\u201d a\u00e7\u0131klar, din cans\u0131z do\u011fa olaylar\u0131n\u0131 bile \u201cni\u00e7inlerle\u201d! Bu bak\u0131mdan bilim \u201cnedensellik\u00e7i\u201d, din \u201cereksellik\u00e7idir\u201d. Bilimci faylara, dinci g\u00fcnahlara bakar. Dinci her olay\u0131 tanr\u0131n\u0131n \u00f6d\u00fcllendirme ya da cezaland\u0131rma ere\u011finin sonucu olarak (kolayl\u0131kla!) a\u00e7\u0131klayabilir. Bilimci a\u00e7\u0131klayamad\u0131\u011f\u0131nda \u201cbilmiyorum\u201d der susar.<\/p>\n

Kafalarda kompart\u0131manla\u015fma<\/em><\/strong><\/p>\n

\u201cBir dine, kutsal kitaba, tanr\u0131ya inanan ama bu inan\u00e7lar\u0131n\u0131 bilimsel etkinli\u011fine kar\u0131\u015ft\u0131rmayan bilimciler olamaz m\u0131?\u201d denecektir. Olabilir, vard\u0131r, hatta b\u00f6yleleri her toplumda bol bol bulunup g\u00f6sterilebilir. Bu nas\u0131l olabiliyor? Bu kimselerin beyninde \u201ckompart\u0131manla\u015fma\u201d denebilecek bir e\u011filim olu\u015fmu\u015ftur. Bilimsel uzmanl\u0131k alanlar\u0131nda nedenleri, \u00f6zel ya\u015famlar\u0131nda (inan\u00e7lar\u0131nda) tanr\u0131n\u0131n ereklerini kavramaya \u00e7al\u0131\u015f\u0131rlar. Beyinlerinin bu iki b\u00f6l\u00fcm\u00fc aras\u0131nda sanki bir duvar \u00f6rm\u00fc\u015flerdir. \u0130yi de, bu, bilimsel etkinlikte kullan\u0131labilecek d\u00fc\u015f\u00fcnsel gizilg\u00fc\u00e7lerinin yar\u0131s\u0131n\u0131 bilimden esirgemek olmaz m\u0131? Ve duvarda s\u0131zma olup, bir g\u00fcn bir nedenle t\u00fcmden y\u0131k\u0131lmayaca\u011f\u0131na (\u00f6rne\u011fin bir n\u00fckleer fizik\u00e7inin bilgilerini emperyalist, \u0131rk\u00e7\u0131, dinci de\u011ferleri u\u011fruna kullanmaya kalkmayaca\u011f\u0131na) kim g\u00fcvence verebilir?<\/p>\n

Durumu biraz karikat\u00fcrle\u015ftirerek \u015f\u00f6yle bir oyun sahnelenebilir: Adam tanr\u0131n\u0131n evreni ve canl\u0131lar\u0131 yoktan alt\u0131 g\u00fcnde yaratt\u0131\u011f\u0131na inanan bir dinci-bilimci. Hatta tanr\u0131n\u0131n varl\u0131\u011f\u0131 ba\u015f\u0131nda yaratmakla kalmayan, her \u015feyi her an yeniden yaratt\u0131\u011f\u0131na inanan bir Harun Yahya\u2019c\u0131. Laboratuarda lenf kanserine neden olan geni ar\u0131yor. Olas\u0131 sorumlu genleri bir bir eleyip sonuncusunu tam yakalayacakken, gen yok oluveriyor. Ya da elektronik mikroskobunda taze yarat\u0131lm\u0131\u015f y\u00fcz gen daha g\u00f6r\u00fcyor. Bu durumda bilim yapabilir mi? Bilimcimiz kanser hastal\u0131\u011f\u0131na \u00e7\u00f6z\u00fcm getirebilir mi? Getiremeyince, kanseri tanr\u0131n\u0131n inan\u00e7lar\u0131 azal\u0131p g\u00fcnahlar\u0131 \u00e7o\u011falan insanl\u0131\u011fa \u201carma\u011fan\u0131\u201d g\u00f6rmez mi?<\/p>\n

Bilim kuram\u0131nda ve eyleminde inan\u00e7 ele\u015ftirisinin yeri<\/em><\/strong><\/p>\n

Kuramsal bilim etkinli\u011fi (bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f) Eski Yunan\u2019da, \u0130yonya\u2019da (Bat\u0131 Anadolu k\u0131y\u0131 kentlerinde) \u201c\u00f6n bilim\u201d say\u0131labilecek \u201cDo\u011fa Felsefesi\u201d ile (M\u00d6 6. y\u00fczy\u0131lda) do\u011fmu\u015ftur. Do\u011fu\u015funda soylar\u0131n\u0131 tanr\u0131lara dayand\u0131ran aristokratlardan yana yontan (Homeros Destanlar\u0131 i\u00e7inde dile getirilen) dinsel inan\u00e7lara tepki vard\u0131. \u201c\u0130yi soylu\u201d (aristokrat) say\u0131lmayan kentli s\u0131n\u0131flar\u0131n tanr\u0131sal yasalar say\u0131lan nomos<\/strong> kavram\u0131 yerine, \u00f6nce do\u011fa, sonra toplum olaylar\u0131n\u0131 \u201cdo\u011fa yasalar\u0131\u201d gibi bir anlama gelen physis<\/strong> (Fizik) ile a\u00e7\u0131klama \u00e7abas\u0131 olarak \u00fczeri \u00f6rt\u00fck bir din (inan\u00e7) ele\u015ftirisi \u00fcr\u00fcn\u00fc \u00f6zg\u00fcr d\u00fc\u015f\u00fcnme ile ba\u015flat\u0131lm\u0131\u015ft\u0131.<\/p>\n

Bilimsel eylem say\u0131labilecek \u00e7a\u011fda\u015f teknolojinin (end\u00fcstrinin) do\u011fup geli\u015fmesinde de din-inan\u00e7 ele\u015ftirisinin rol\u00fc, katk\u0131s\u0131 oldu. Burjuvazinin y\u00fckseli\u015fine, ticaret ve end\u00fcstri kapitalinin birikimine ko\u015fut olarak, d\u00fc\u015f\u00fcnce, ideoloji alan\u0131nda feodal egemen s\u0131n\u0131flar\u0131n dinsel inan\u00e7lar\u0131na cephe al\u0131nd\u0131 (6). H\u00fcmanizma, masonluk, deizm, Protestanl\u0131k bu tutumun yol a\u00e7t\u0131\u011f\u0131 d\u00fc\u015f\u00fcnsel ak\u0131mlar olup, bilimsel kuram\u0131n ve eylemin geli\u015ftirilmesine dolayl\u0131 dolays\u0131z etkileri, katk\u0131lar\u0131 olmu\u015ftur.<\/p>\n

Ayn\u0131 olgu kendini T\u00fcrkiye Cumhuriyeti\u2019nin do\u011fu\u015funda yinelemi\u015ftir. Bilimsel d\u00fc\u015f\u00fcn\u00fc\u015fl\u00fc \u00e7a\u011fda\u015f Bat\u0131 k\u00fclt\u00fcr\u00fcne y\u00f6neli\u015f, k\u00fclt\u00fcr devrimiyle dinsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc ve inan\u00e7lar\u0131 besleyen damarlar\u0131n kesilmesiyle ger\u00e7ekle\u015ftirilebilmi\u015ftir. Her \u00fc\u00e7 \u00f6rnekte bilimin do\u011fu\u015fu (neden?) din ele\u015ftirisiyle ba\u015flam\u0131\u015ft\u0131r.<\/p>\n

\u00d6zetle, bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f, dinsel d\u00fc\u015f\u00fcn\u00fc\u015f ve inan\u00e7lar\u0131n ele\u015ftirilmesi ve yads\u0131nmas\u0131 kanal\u0131yla, insanl\u0131\u011f\u0131 k\u00fclt\u00fcrel, d\u00fc\u015f\u00fcnsel evriminde bir \u00fcst basama\u011fa y\u00fckseltmi\u015ftir. Sonra ne olmu\u015ftur.?<\/p>\n

Bat\u0131 burjuvazinin geri vitesleri<\/em><\/strong><\/p>\n

Bir yaz\u0131mda, Avrupa (\u00f6zellikle Frans\u0131z) burjuvazisinin \u00e7\u0131karlar\u0131 alt katmanlar\u0131n (serflerin, proleterlerin) \u00e7\u0131karlar\u0131yla \u00e7ak\u0131\u015ft\u0131\u011f\u0131 devrimci y\u00fckseli\u015f evresinde, dini kar\u015f\u0131s\u0131na almas\u0131ndan, gerici evresindeyse yan\u0131na almaya \u00e7al\u0131\u015fmas\u0131ndan s\u00f6z etmi\u015ftim. Ger\u00e7ekten devrim y\u00f6netimlerinin kilise m\u00fclklerine el koyup, papazlar\u0131 devrime ba\u011fl\u0131l\u0131k yeminine zorlay\u0131p, kilisenin pazar okullar\u0131n\u0131 kapat\u0131p, baz\u0131 kiliselerde \u201cinsanl\u0131k dini\u201d diye bilim ve yersel (laik) etik e\u011fitimine kalkt\u0131\u011f\u0131 g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. K\u0131sacas\u0131 din ele\u015ftirisini, dinsel inan\u00e7lar ele\u015ftirisini serbest b\u0131rak\u0131p desteklenmi\u015ftir.<\/p>\n

Ancak kapitalizm geli\u015fip devrim s\u0131ras\u0131nda \u201chalk\u201d ad\u0131 alt\u0131nda toplanan kesimler, burjuvazi yan\u0131 s\u0131ra k\u00f6yl\u00fc, i\u015f\u00e7i s\u0131n\u0131flar\u0131na d\u00f6n\u00fc\u015f\u00fcnce, dinsel ele\u015ftiri politikas\u0131n\u0131 b\u0131rakm\u0131\u015ft\u0131r. Dinin, buyruklara boyun e\u011filmesini kolayla\u015ft\u0131r\u0131c\u0131, emek\u00e7i s\u0131n\u0131flar\u0131n beklentilerini \u00f6te d\u00fcnyaya erteleyerek devrimci kalk\u0131\u015fmalar\u0131n\u0131 uysalla\u015ft\u0131r\u0131c\u0131 i\u015flevini kavram\u0131\u015ft\u0131r. Bunun \u00fczerine (Napoleon y\u00f6netimi s\u0131ras\u0131nda, devrimin bilimler \u00f6\u011fretilen yeni okullar\u0131 yan\u0131nda kilisenin din okullar\u0131n\u0131n yeniden a\u00e7\u0131lmas\u0131na izin verilmesiyle) geri gidi\u015f ba\u015flat\u0131lm\u0131\u015ft\u0131r. Bunda burjuvazinin \u00e7\u0131karlar\u0131 kadar \u201ctemsili demokrasi\u201d numaras\u0131yla oligar\u015fik y\u00f6netimini demokrasi olarak g\u00f6sterme \u00e7abas\u0131n\u0131n da pay\u0131 vard\u0131r. Kitlelerin inan\u00e7lar\u0131n\u0131 s\u00f6m\u00fcrme yolunda birbiriyle yar\u0131\u015fan burjuva partilerinin oy tasalar\u0131n\u0131n da rol\u00fc olmu\u015ftur. Sonu\u00e7ta ateistlikten, deistlikten, masonluktan ters geri edi\u015fle, dinsel ho\u015fg\u00f6r\u00fc, dinsel inan\u00e7lara sayg\u0131, halk\u0131n inan\u00e7lar\u0131n\u0131 incitenlerin cezaland\u0131r\u0131lmas\u0131 politikalar\u0131 birbirini izlemi\u015ftir. \u201cH\u0131ristiyan Demokrat\u201d partiler siyasal erki ele ge\u00e7irebilmi\u015ftir.<\/p>\n

Bilimsel e\u011fitimin arkadan han\u00e7erlenmesi. \u00dcniversitelere Troya at\u0131n\u0131n sokulmas\u0131<\/em><\/strong><\/p>\n

Cumhuriyet T\u00fcrkiyesi\u2019nde de benzeri geli\u015fmeler (gerilemeler) g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Geriye d\u00f6n\u00fc\u015f, bilindi\u011fi gibi \u00e7ok (burjuva) partili d\u00fczene ge\u00e7i\u015f s\u0131ras\u0131nda Arap\u00e7a ezana d\u00f6n\u00fc\u015fle ba\u015flat\u0131lm\u0131\u015ft\u0131r. Mahalle (din) mektepleri ho\u015f g\u00f6r\u00fcl\u00fcp kuran hatim kurslar\u0131 a\u00e7\u0131lm\u0131\u015ft\u0131r. Her semtte bir \u0130mam Hatip (meslek?) lisesi a\u00e7\u0131lmas\u0131 ise, bilimsel e\u011fitimi arkadan han\u00e7erlemi\u015ftir.<\/p>\n

\u00dcniversitelere ilahiyat fak\u00fcltelerinin a\u00e7\u0131lmas\u0131 en y\u00fcksek bilimsel e\u011fitim kurumlar\u0131 i\u00e7ine Troya at\u0131 yerle\u015ftirmekten ba\u015fka ne anlama gelir? At\u0131n karn\u0131ndan, kap\u0131lar\u0131 dinsel e\u011fitime (yaln\u0131z orta \u00f6\u011fretimde ve y\u00fcksek \u00f6\u011fretimde \u00e7ocuklara gen\u00e7lere de\u011fil) gazetelerde, radyolarda, televizyonlarda Dr. ve Prof. bilimsel sanlar\u0131n\u0131 kullanarak ard\u0131na dek a\u00e7acak kadrolarla, halk kitlelerinin bir par\u00e7a bilimsel k\u00fclt\u00fcr\u00fc de silinip s\u00fcp\u00fcr\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

POSTMODERN\u0130ZM\u0130N \u00c7ARPIK B\u0130L\u0130M, E\u015e\u0130TL\u0130K, DEMOKRAS\u0130 VE \u00d6ZG\u00dcRL\u00dcK ANLAYI\u015eLARI<\/strong><\/p>\n

Sonra kar\u015f\u0131m\u0131za mimarl\u0131ktan dev\u015firilme postmodernizm \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r, end\u00fcstri toplumunun uygun \u00fcstyap\u0131s\u0131n\u0131 olu\u015fturan bilimsel k\u00fclt\u00fcre ve d\u00fc\u015f\u00fcn\u00fc\u015fe kar\u015f\u0131. Neymi\u015f? Bilim inan\u00e7 bi\u00e7imini al\u0131p dine d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc gibi \u00f6teki bilim alanlar\u0131nda hegemonya kurmaklaym\u0131\u015f. Bu da demokrasiye, e\u015fitli\u011fe \u00f6zg\u00fcrl\u00fc\u011fe uymazm\u0131\u015f!<\/p>\n

\u00c7\u00f6z\u00fcm: dinsel ve sihirsel k\u00fclt\u00fcre, bilime e\u015fit sayg\u0131nl\u0131k ve s\u00f6z hakk\u0131 kazand\u0131r\u0131p, e\u011fitim kurumlar\u0131na sokmada arand\u0131. Bilimsel y\u00f6ntemleri y\u0131k\u0131l\u0131p, bilimin y\u00f6ntemsizli\u011fe kurban edilmesinde g\u00f6r\u00fcld\u00fc.<\/p>\n

\u00c7a\u011fda\u015f demokrasinin sorunu ekonomik e\u015fitsizli\u011fin art\u0131\u015f\u0131ndan kaynaklan\u0131r<\/em><\/strong><\/p>\n

Michael P. Foucault (1926-1984) toplumda b\u00fcy\u00fck erk odaklar\u0131n\u0131 bir yana b\u0131rak\u0131p, ilgiyi ki\u015filer, k\u00fc\u00e7\u00fck gruplar aras\u0131ndaki erk ili\u015fkilerine \u00e7ekmi\u015ftir. Bu, bir bir a\u011fa\u00e7lar\u0131 g\u00f6sterip orman\u0131 g\u00f6zden ka\u00e7\u0131rmad\u0131r. \u00d6yle ki ideoloji alan\u0131nda b\u00fcy\u00fck ekonomik g\u00fc\u00e7lerin \u00e7a\u011fda\u015f kitle ileti\u015fim ara\u00e7lar\u0131yla k\u00fcresel \u00e7apta i\u015fletti\u011fi ideolojileri g\u00f6rmeyip, ideolojiyi s\u00f6ylemler \u00e7ap\u0131na indirgemi\u015f, hegemonyan\u0131n bedenler \u00fczerinde fizik, kafalar i\u00e7inde d\u00fc\u015f\u00fcnsel denetimle kurulup y\u0131k\u0131ld\u0131\u011f\u0131n\u0131 ileri s\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n

Bu yolda kendisini Paul K. Feyerabend (1924-1994) izlemi\u015f ve daha \u00f6telere gitmi\u015ftir. T\u00fcrk\u00e7eye Y\u00f6nteme Hay\u0131r<\/em> (1975) ba\u015fl\u0131\u011f\u0131yla \u00e7evrilen kitab\u0131nda, o ya da bu kuram\u0131n \u00f6tekine \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fcn nesnel, yans\u0131z, rasyonel \u00f6l\u00e7\u00fct\u00fcn\u00fcn bulunamayaca\u011f\u0131n\u0131 ileri s\u00fcrm\u00fc\u015ft\u00fcr. \u00d6yleyse t\u00fcm bilgi edinme bi\u00e7imlerine e\u015fit de\u011fer verilmeli, onlara e\u011fitim kurumlar\u0131nda e\u015fit s\u00f6z hakk\u0131 tan\u0131nmal\u0131d\u0131r, demi\u015ftir. \u00d6yle ki, dinsel inan\u00e7lar kadar Haiti yerlilerinin emperyalizme kar\u015f\u0131 geli\u015ftirdikleri Katoliklik – yerli inan\u00e7lar kar\u0131\u015f\u0131m\u0131 olup kat\u0131lanlar\u0131 transa ge\u00e7iren \u201cVoodoo\u201d sihirsel t\u00f6renlerinden de (bilgi edinmede) yararlan\u0131lmas\u0131n\u0131 savunmu\u015ftur.<\/p>\n

B\u00f6yle bir anlay\u0131\u015f insanl\u0131\u011f\u0131n 1. asalakl\u0131k, 2. tar\u0131mc\u0131, 3. end\u00fcstrici ekonomi evrelerine ko\u015fut olu\u015fturulmu\u015f sihirsel, dinsel, bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f a\u015famalar\u0131n\u0131 (bilgi birikimini) yads\u0131mak olup, yukar\u0131ya ta\u015f\u0131yan hareketli merdivende a\u015fa\u011f\u0131ya inmeye \u00e7al\u0131\u015fmaya benzemektedir.<\/p>\n

Her iki d\u00fc\u015f\u00fcn\u00fcr\u00fcn (ve onlar\u0131n d\u00fc\u015f\u00fcncelerini benimseyenlerin) yan\u0131lg\u0131s\u0131n\u0131n alt\u0131nda \u00e7a\u011fda\u015f demokrasinin temel sorununu yanl\u0131\u015f anlama yatmaktad\u0131r. Sorun, bilimd\u0131\u015f\u0131 d\u00fc\u015f\u00fcn\u00fc\u015f ve k\u00fclt\u00fcrlere e\u015fit s\u00f6z hakk\u0131 verilmemesi de\u011fildir. Ge\u00e7mi\u015fte oldu\u011fu gibi, ekonomik erkin siyasal, ideolojik erke (hegemonyaya) d\u00f6n\u00fc\u015fmesindedir. K\u0131sacas\u0131 ekonomik e\u015fitsizli\u011fin art\u0131\u015f\u0131na hi\u00e7bir s\u0131n\u0131rlama getirilmeksizin siyasal e\u015fitli\u011fin sa\u011flanabilece\u011fi gibi birlikte ger\u00e7ekle\u015ftirilmesi olanaks\u0131z bir d\u00fc\u015f\u00fcn ard\u0131nda ko\u015fulmas\u0131, daha do\u011frusu ko\u015fuluyor g\u00f6sterilmesidir.<\/p>\n

\u00d6zg\u00fcrl\u00fck sorunumuzun temelinde inan\u00e7lara bask\u0131 de\u011fil, inan\u00e7lar\u0131n bask\u0131s\u0131 ve sorumsuzluk yatmaktad\u0131r<\/em><\/strong><\/p>\n

Demokrasi sorununa benzer bi\u00e7imde, \u00e7a\u011f\u0131m\u0131z\u0131n \u00f6zg\u00fcrl\u00fck sorununun temelinde (inan\u00e7lara, ba\u015f\u00f6rt\u00fcs\u00fcne, din devleti d\u00fc\u015f\u00fcncesine yeterince s\u00f6z hakk\u0131 verilmemesi de\u011fil) \u00f6zg\u00fcrl\u00fc\u011f\u00fc sorumluluk ile birlikte y\u00fcr\u00fctememek yatmaktad\u0131r. Bir kez inan\u00e7, \u00f6zg\u00fcr, ele\u015ftirel d\u00fc\u015f\u00fcnmekten (g\u00f6n\u00fcll\u00fc g\u00f6n\u00fcls\u00fcz) vazge\u00e7me, vazge\u00e7irilme oldu\u011fu i\u00e7in (bir hak say\u0131labilse de) bir \u00f6zg\u00fcrl\u00fck de\u011fildir.<\/p>\n

Ba\u015f\u00f6rt\u00fcs\u00fc tak\u0131nt\u0131s\u0131 ise, g\u00f6n\u00fcll\u00fc kullu\u011fa benzer bir tutumun \u00fcr\u00fcn\u00fcd\u00fcr. Temelinde erkek egemen k\u00fclt\u00fcr\u00fcn bask\u0131 ve \u015fiddeti yatmas\u0131 bir yana, takan\u0131n yarar\u0131na olmayan bir k\u0131s\u0131tlamad\u0131r. Sa\u00e7\u0131n g\u00f6r\u00fclmesi evli olmayanlar aras\u0131 cinselli\u011fi k\u0131\u015fk\u0131rtmaksa, \u0130slam\u2019da erkeklere tan\u0131nan yar\u0131 bellerine kadar soyunuk g\u00f6r\u00fcnme hakk\u0131 nedir? Erkeklik simgeleri olan b\u0131y\u0131klar\u0131n\u0131, sakallar\u0131n\u0131 g\u00f6sterme ayr\u0131cal\u0131\u011f\u0131 tan\u0131man\u0131n anlam\u0131 ne? Ba\u015f\u00f6rt\u00fcs\u00fcnde diretmek (g\u00f6n\u00fcll\u00fc g\u00f6n\u00fcls\u00fcz) benimsetilip i\u00e7selle\u015ftirilmesi oldu\u011fu \u00f6l\u00e7\u00fcde bir \u00f6zg\u00fcrl\u00fck sanr\u0131s\u0131 \u201chatta g\u00f6n\u00fcll\u00fc kulluk\u201d (7) durumuna benzeyen bir tutumdur. Sorumsuzluk yapar.<\/p>\n

\u00d6zg\u00fcrl\u00fck sorunumuzun temelinde \u201csorumsuzca \u00f6zg\u00fcrl\u00fck\u201d anlay\u0131\u015f\u0131 ve davran\u0131\u015f\u0131 yatmaktad\u0131r. Bu durumda \u00f6zg\u00fcrl\u00fc\u011f\u00fcn bir u\u00e7ta anar\u015fiye, \u00f6teki u\u00e7ta (ekonomik g\u00fc\u00e7ten, kaba g\u00fc\u00e7ten ve ideolojik g\u00fc\u00e7ten yararlan\u0131larak) \u00e7e\u015fitli erk odaklar\u0131n\u0131n toplumsal ya\u015fam\u0131n her alan\u0131nda zorbal\u0131\u011fa kayabildi\u011fi, \u00e7e\u015fitli d\u00fc\u015f\u00fcn\u00fcrlerce a\u00e7\u0131klanm\u0131\u015f, tarihte \u00e7e\u015fitli toplumlarda g\u00f6r\u00fclm\u00fc\u015f bir ger\u00e7ektir. \u00d6zg\u00fcrl\u00fc\u011f\u00fcn sorumlulukla birlikte ger\u00e7ekle\u015ftirilmesi olanakl\u0131d\u0131r. Onu olanaks\u0131zla\u015ft\u0131ran, ekonomik e\u015fitsizliktir. Vars\u0131la kim soru sorup \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc k\u00f6t\u00fcye kullanmaktan sorumlu tutabilir? Tutuldu diyelim, ekonomik g\u00fcc\u00fcn\u00fc kullanarak sorumluluktan s\u0131y\u0131rtmas\u0131 hi\u00e7 de g\u00fc\u00e7 de\u011fildir.<\/p>\n

\u00d6te yandan sorumluk, ister bilimsel ister dinsel d\u00fc\u015f\u00fcnce ve etkinlik alan\u0131nda olsun, savunma hakk\u0131 kadar ele\u015ftiri olana\u011f\u0131n\u0131 gerektirir. \u0130nan\u00e7lar bu olana\u011f\u0131n kullan\u0131lmas\u0131n\u0131 engelleyebildi\u011fi gibi, kullananlar\u0131n susturulmas\u0131nda da kullan\u0131labilmektedir. \u201cHalk\u0131n inan\u00e7lar\u0131na sayg\u0131s\u0131z davrand\u0131, onlar\u0131 inciterek k\u0131\u015fk\u0131rtt\u0131\u201d diye Sivas\u2019ta otuz alt\u0131 insan\u0131m\u0131z\u0131n yak\u0131labildi\u011fi bir d\u00fc\u015f\u00fcnsel tutum i\u00e7in nas\u0131l e\u015fitlik istenip, nas\u0131l sayg\u0131 beslenip, nas\u0131l e\u011fitim ve bilim kurumlar\u0131nda yeniden \u00fcretilmesi ne y\u00fczle istenebilir? Onun bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc, bilim etkinli\u011fini geli\u015ftirece\u011fi nas\u0131l ileri s\u00fcr\u00fclebilir? \u00d6zg\u00fcrl\u00fck ve sayg\u0131 insan \u00f6znelere tan\u0131n\u0131p g\u00f6sterilir. \u0130nan\u00e7lara sayg\u0131, hele onlar\u0131 benimsemi\u015f, benimsetilmi\u015f ki\u015filerin (Brahmanc\u0131l\u0131kta \u00f6len dinciyle birlikte ya\u015fayan kar\u0131s\u0131n\u0131n da yak\u0131lmas\u0131 \u201csati\u201d g\u00f6rene\u011findeki gibi) harcand\u0131\u011f\u0131 durumlarda (8) putperestliktir. Ta\u015f putlara tap\u0131nmadan pek fark\u0131 olmayan \u201csimgesel putlara\u201d \u00a0tap\u0131nmad\u0131r. Putlara tapan insana de\u011fil \u00fcst\u00fcnl\u00fck, e\u015fitlik bile tan\u0131namaz!<\/p>\n

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

1) Kald\u0131 ki tanr\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 mant\u0131ksal yoldan kan\u0131tlayanlar vard\u0131r: Madde-ruh ikilisinde ruhtan ba\u011f\u0131ms\u0131z (ta\u015f gibi) maddelerin (cans\u0131z maddelerin) varl\u0131\u011f\u0131 yads\u0131namaz, apa\u00e7\u0131k ger\u00e7ektir. Ruh dendi\u011finde ama\u00e7lanan canl\u0131l\u0131k, duyular ve d\u00fc\u015f\u00fcncelerdir. Canl\u0131l\u0131k \u00f6l\u00fcmle sona erer. Duyu organlar\u0131 bulunmayan (bakteriler gibi) canl\u0131lar\u0131n duyular\u0131ndan, duygular\u0131ndan s\u00f6z edilemez. Bu ara duygular\u0131n duyularla d\u00fc\u015f\u00fcncelerin kar\u0131\u015f\u0131m\u0131 oldu\u011funu biliyoruz. D\u00fc\u015f\u00fcnce ise sa\u011fl\u0131kl\u0131 beynin t\u00fcrevidir. Beyin (\u00f6l\u00fcmle) durunca, da\u011f\u0131l\u0131nca hatta \u00f6lmeden (bitkisel ya\u015famda oldu\u011fu gibi) i\u015fleyemez duruma d\u00fc\u015f\u00fcnce, d\u00fc\u015f\u00fcnce \u00fcretilemez olur. T\u00fcm bunlar varl\u0131\u011f\u0131 bir maddeye ba\u011f\u0131ml\u0131 olmayan ruh durumunun olamayaca\u011f\u0131n\u0131 g\u00f6sterir. Maddeden ba\u011f\u0131ms\u0131z bir ruhun varl\u0131\u011f\u0131ndan bile s\u00f6z edilemiyorsa maddeyi ve canl\u0131lar\u0131 yaratan maddesiz bir ruhun varl\u0131\u011f\u0131ndan nas\u0131l s\u00f6z edilebilir? Onun varl\u0131\u011f\u0131na nas\u0131l inan\u0131labilir?<\/p>\n

Bir nesnenin, bir \u00f6znenin yoklu\u011funun olgusal kan\u0131tlanmas\u0131ysa olanaks\u0131zd\u0131r. Benzeri bi\u00e7imde somut (maddi) varl\u0131ktan ar\u0131nm\u0131\u015f (m\u00fcnezzeh) bir a\u015fk\u0131n \u00f6znenin (\u00f6rne\u011fin g\u00f6r\u00fcnerek) varl\u0131\u011f\u0131n\u0131 kan\u0131tlamas\u0131 isteklerine de kap\u0131lar kapanm\u0131\u015ft\u0131r.<\/p>\n

2) \u0130man kavram\u0131 belki en a\u00e7\u0131k bi\u00e7imde Kuran<\/em>\u2019da (Enam suresinin 8. ayetinde) dile getirilmi\u015ftir. Allah\u2019\u0131n peygamberin a\u011fz\u0131ndan konu\u015fmas\u0131 yerine bir melek indirip ona s\u00f6yletseydi inanacaklar\u0131n\u0131 s\u00f6yleyenlere verilen yan\u0131t: \u201cBir melek indirmi\u015f olsayd\u0131k (Diyanet \u00e7evirisinde) \u2018i\u015f bitmi\u015f olurdu\u2019 (Nebio\u011flu \u00e7evirisinde) onlara m\u00fchlet verilmezdi\u201d (Diyanet \u00e7evirisine d\u00f6nersek) \u201conlara g\u00f6z bile a\u00e7t\u0131r\u0131lmazd\u0131\u201d olur. S\u00f6z konusu edilen ku\u015fkulan\u0131lmadan inanma s\u00fcresi tan\u0131nmas\u0131d\u0131r. Ku\u015fkulanandan bu s\u00fcre al\u0131n\u0131p kendisinin hemen cezaland\u0131r\u0131laca\u011f\u0131 belirtilmektedir.<\/p>\n

3) Bu olgunun en a\u00e7\u0131k yans\u0131t\u0131ld\u0131\u011f\u0131 belge Enuma Eli\u015f<\/em> (Babil Yarat\u0131l\u0131\u015f Mitosu) i\u00e7inde dincilerin tanr\u0131lar\u0131n insanlar\u0131 kendilerine hizmet edecek kullar\u0131 (k\u00f6leleri) olarak yaratt\u0131klar\u0131n\u0131n yaz\u0131l\u0131 olu\u015fudur. Bunun y\u00f6netilenlere benimsetilmesi, b\u00f6ylece ortaya konan tanr\u0131-kul ili\u015fkisi \u00f6rne\u011finden s\u0131n\u0131fl\u0131 toplumun \u00f6teki e\u015fitsizlik\u00e7i ili\u015fkilerinin kurulup a\u00e7\u0131klanabilmesidir.<\/p>\n

4) Bu olas\u0131l\u0131\u011fa \u00f6rnek olarak kimi Musevi ve H\u0131ristiyan \u00e7evrelerde sezaryenle (az sanc\u0131l\u0131) do\u011fuma kar\u015f\u0131 \u00e7\u0131k\u0131lmas\u0131 verilebilir. B\u00f6yle bir tutum alt\u0131nda, Kitab\u0131 Mukaddes<\/em> (Tekvin 3\/16\u2019da) yasaklad\u0131\u011f\u0131 meyveden yedi diye, Allah\u2019\u0131n Havva\u2019y\u0131 \u201czahmetini ve gebeli\u011fini ziyadesiyle \u00e7o\u011faltaca\u011f\u0131m; a\u011fr\u0131 ile evlat do\u011furacaks\u0131n; ve arzun kocana olacak; o da sana hakim olacakt\u0131r\u201d diye cezaland\u0131rd\u0131\u011f\u0131na (g\u00fcnah gibi bu cezan\u0131n da ku\u015faktan ku\u015fa\u011fa ge\u00e7ti\u011fine) inan\u00e7 yatmaktad\u0131r.<\/p>\n

5) Bilim anlay\u0131\u015f\u0131n\u0131n do\u011fup geli\u015fmedi\u011fi bir toplumda s\u00f6z konusu \u201cilim\u201d in \u201cdinsel bilgiler\u201d, do\u011fru inan\u00e7 ve davran\u0131\u015flar (fazilet) gibi bir anlama geldi\u011fini, konunun uzmanlar\u0131 s\u00f6ylemekteler.<\/p>\n

6) Ger\u00e7ekten varl\u0131\u011f\u0131n dinsel a\u00e7\u0131klamas\u0131 olan \u201cyoktan yaratma\u201d anlay\u0131\u015f\u0131na, kar\u015f\u0131s\u0131ndaki bilimsel anlay\u0131\u015f\u0131n temel ilkesini \u201cmaddenin ve enerjinin sak\u0131n\u0131m\u0131 yasas\u0131\u201dn\u0131 (hi\u00e7bir \u015feyin yoktan var, vardan yok olmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesini) dile getiren Lavoisier onu tektanr\u0131c\u0131l\u0131\u011f\u0131n \u201cyarat\u0131l\u0131\u015f\u201d inanc\u0131n\u0131n tam kar\u015f\u0131s\u0131na konacak bi\u00e7imde form\u00fclle\u015ftirmi\u015f g\u00f6r\u00fcn\u00fcyor.<\/p>\n

7) Bu kavram\u0131 toplum bilimlerine kazand\u0131ran Frans\u0131z Devrimi d\u00f6nemi d\u00fc\u015f\u00fcn\u00fcr\u00fc ve yap\u0131t\u0131 i\u00e7in bkz. Etienne de la Boetie, G\u00f6n\u00fcll\u00fc Kulluk \u00dcst\u00fcne, \u00e7ev. M.Ali A\u011fao\u011fullar\u0131, \u0130mge Kitabevi.<\/p>\n

8) Sati g\u00f6rene\u011finin yasaklanmas\u0131-g\u00f6reneklere, inan\u00e7lara sayg\u0131 tart\u0131\u015fmas\u0131 i\u00e7in bkz. Barrington Moore, Jr, Diktat\u00f6rl\u00fc\u011f\u00fcn ve Demokrasinin Toplumsal K\u00f6kenleri, \u00e7ev. \u015e. Tekeli ve A. \u015eenel, \u00e7e\u015fitli tarihlerde \u00e7e\u015fitli bask\u0131lar\u0131, Hindistan B\u00f6l\u00fcm\u00fc.<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Dinsel d\u00fc\u015f\u00fcn\u00fc\u015fle bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f hi\u00e7bir noktada \u00e7ak\u0131\u015fmaz, hi\u00e7bir bi\u00e7imde uzla\u015ft\u0131r\u0131lamaz. Bilim \u201cmaddeyi\u201d, maddesel varl\u0131klar\u0131 olan canl\u0131lar\u0131 konu al\u0131r. Din daha \u00e7ok maddesel varl\u0131klar\u0131n\u0131n bulunmad\u0131\u011f\u0131 ileri s\u00fcr\u00fclen ruh, tanr\u0131 gibi \u201ckavramlar\u0131\u201d. Bilim olaylar\u0131 \u201cnedenlerle\u201d a\u00e7\u0131klar, din cans\u0131z do\u011fa olaylar\u0131n\u0131 bile \u201cni\u00e7inlerle\u201d! Bu bak\u0131mdan bilim \u201cnedensellik\u00e7i\u201d, din \u201cereksellik\u00e7idir\u201d. Bilimci faylara, dinci g\u00fcnahlara bakar. Dinci her olay\u0131 tanr\u0131n\u0131n […]<\/p>\n","protected":false},"author":492,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[84,224,221,28,222,29],"tags":[227,206,229,237,230,238],"class_list":["post-8326","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-din","tag-felsefe","tag-insanlik-tarihi","tag-tarih"],"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