{"id":9156,"date":"2009-02-01T22:28:47","date_gmt":"2009-02-01T20:28:47","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=9156"},"modified":"2017-05-20T22:22:23","modified_gmt":"2017-05-20T19:22:23","slug":"bilim-ve-din-iliskisine-farkli-yaklasimlar","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2009\/02\/01\/bilim-ve-din-iliskisine-farkli-yaklasimlar","title":{"rendered":"Bilim ve din ili\u015fkisine farkl\u0131 yakla\u015f\u0131mlar"},"content":{"rendered":"

Ne \u201cdin\/bilim \u00e7at\u0131\u015fmas\u0131\u201d modeli ne de \u201cayr\u0131 tutma\u201d modeli, dinsel kurumlar, uygulamalar, d\u00fc\u015f\u00fcnceler ve tav\u0131rlarla, bilimsel kurumlar, uygulamalar, fikirler ve tav\u0131rlar aras\u0131ndaki bu \u015fiddetli ve zaman zaman birbirini destekleyici etkile\u015fimleri do\u011fru bir bi\u00e7imde yans\u0131tabilir. Din ve bilim aras\u0131ndaki gerginli\u011fin varl\u0131\u011f\u0131n\u0131 yads\u0131yamay\u0131z. Amac\u0131m\u0131z, bu iki etkinlik alan\u0131 aras\u0131ndaki d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc ve kar\u015f\u0131l\u0131kl\u0131 olarak birbirini destekleyici etkile\u015fimi ara\u015ft\u0131rmakt\u0131r. \u0130kinci ama\u00e7, din\/bilim etkile\u015fiminin ge\u00e7ti\u011fi y\u00f6re, zaman ve k\u00fclt\u00fcrel yap\u0131lar\u0131 kar\u015f\u0131la\u015ft\u0131rma olana\u011f\u0131 bulmakt\u0131r. <\/em><\/p>\n

\u00c7eviren: Rennan Pek\u00fcnl\u00fc<\/p>\n

Toplumlar\u0131n tutucu \u00fcyeleri, do\u011fal olaylar\u0131 do\u011fa yasalar\u0131yla a\u00e7\u0131klamaya \u00e7abalayanlar\u0131 2500 y\u0131ld\u0131r ilgiyle izliyor. \u00d6rne\u011fin, M\u00d6 429 y\u0131l\u0131nda komedi yazar\u0131 Aristophanes, Socrates\u2019i atmosfer olaylar\u0131n\u0131 inceleyen birisi olarak tan\u0131t\u0131yor ve Zeus\u2019un gazab\u0131n\u0131 simgeledi\u011fine inan\u0131lan heybetli \u015fim\u015fe\u011fi, bulutlar\u0131n yellenmesine (farting) indirgedi\u011fini yaz\u0131yor. Aristophanes, bu t\u00fcr \u00e7abalar\u0131n dinsizlik oldu\u011funu ileri s\u00fcr\u00fcyor ve t\u00fcm gelenek, yasa ve al\u0131\u015fkanl\u0131klar\u0131 zay\u0131flataca\u011f\u0131n\u0131 savl\u0131yor. H\u0131ristiyanl\u0131\u011f\u0131n, \u00f6rne\u011fin Tertullian gibi erken d\u00f6nem s\u00f6zc\u00fcleri, do\u011fay\u0131 anlamaya \u00e7al\u0131\u015fanlar\u0131 \u015f\u00f6yle ele\u015ftirmi\u015ftir.<\/p>\n

\u201cMeraklar\u0131n\u0131 do\u011fal nesneler \u00fczerine yo\u011funla\u015ft\u0131ranlar, do\u011fay\u0131 anlamaya \u00e7al\u0131\u015fanlar bo\u015funa u\u011fra\u015f\u0131yor; bu ki\u015filer meraklar\u0131n\u0131 Yarat\u0131c\u0131lar\u0131na ve Y\u00f6neticilerine y\u00f6neltseler iyi ederler.\u201d (1)<\/p>\n

    \n
  1. y\u00fczy\u0131lda, baz\u0131 tutucu gruplar\u0131n genel olarak bilime kar\u015f\u0131 g\u00f6sterdikleri inan\u00e7s\u0131zl\u0131k s\u00fcrse de, en yo\u011fun kar\u015f\u0131 \u00e7\u0131k\u0131\u015f evrim kuram\u0131 ve do\u011fal se\u00e7ime kar\u015f\u0131 g\u00f6steriliyor. En keskin evrim kar\u015f\u0131t\u0131 yorumlar ABD\u2019deki Georgia Eyaleti Yarg\u0131tay Ba\u015fkan\u0131 hakim Braswell Dean\u2019den gelmi\u015ftir:<\/li>\n<\/ol>\n

    \u201cDarwin\u2019in \u015fu maymun mitolojisi a\u015f\u0131r\u0131 \u00f6zg\u00fcrl\u00fc\u011f\u00fcn, cinsel \u00f6zg\u00fcrl\u00fc\u011f\u00fcn, haplar\u0131n, koruyucular\u0131n, cinsel sap\u0131kl\u0131klar\u0131n, hamileliklerin, k\u00fcrtaj\u0131n, pornografinin, kirlenmelerin, zehirlenmelerin ve her t\u00fcrden su\u00e7lar\u0131n artmas\u0131na neden olmu\u015ftur.\u201d (2)<\/p>\n

    Din-bilim \u00e7at\u0131\u015fmas\u0131 modeli<\/em><\/strong><\/p>\n

    Do\u011fa olaylar\u0131yla ilgilenenlerin, kendilerine bu t\u00fcr iftira atanlar\u0131n bile bile cehaleti se\u00e7tiklerini ve bask\u0131c\u0131 tav\u0131r kulland\u0131klar\u0131n\u0131 ileri s\u00fcrmeleri hi\u00e7 de \u015fa\u015f\u0131rt\u0131c\u0131 olmamal\u0131d\u0131r. Galileo Galilei Kopernik dizgesinin do\u011fru oldu\u011funu onad\u0131\u011f\u0131nda ve bu dizgeyi \u00f6\u011fretmeye ba\u015flad\u0131\u011f\u0131nda kilise taraf\u0131ndan uyar\u0131lm\u0131\u015f ve o m\u00fckemmel alayc\u0131 y\u00f6ntemini kullanarak, din otoritelerinin kendisine kar\u015f\u0131 y\u00f6neltti\u011fi meydan okumay\u0131 kabul etmi\u015f ve Dialogue Concerning the Two Chief World Systems <\/em>adl\u0131 kitab\u0131n\u0131n \u00a0\u201cZeki Okuyucuya\u201d (\u201cTo the Discerning Reader\u201d) adl\u0131 Giri\u015f b\u00f6l\u00fcm\u00fcnde \u015funlar\u0131 yazm\u0131\u015ft\u0131r:<\/p>\n

    \u201cBirka\u00e7 y\u0131l \u00f6nce Roma\u2019da yararl\u0131 bir ferman yay\u0131nland\u0131. Bu ferman, \u00e7a\u011f\u0131m\u0131z\u0131n tehlikeli e\u011filimlerini \u00f6nlemek amac\u0131yla, Yer\u2019in devindi\u011fine ili\u015fkin Pisagor\u2019cu (ve Kopernik\u2019ci) d\u00fc\u015f\u00fcncelere kar\u015f\u0131 tam yerinde ve zaman\u0131nda bir susma emri dayatm\u0131\u015ft\u0131r. Baz\u0131 sayg\u0131s\u0131z ki\u015filer bu emrin k\u00f6keninin tedbirli bir ara\u015ft\u0131rma de\u011fil de iyi bilgilendirilmemi\u015f otoritelerin \u00f6fkesi oldu\u011funu ileri s\u00fcr\u00fcyor. \u015eik\u00e2yetler dinlenmeli; g\u00f6kbilim g\u00f6zlemleri konusunda yetkin olmayan bu ferman okuyucular kaba yasaklamalarla d\u00fc\u015f\u00fcnce dolu entelekt\u00fcellerin olanaklar\u0131n\u0131 k\u0131s\u0131tlamamal\u0131d\u0131r. S\u00fcrekli kusur bulan bu k\u00fcstahlar\u0131n s\u00f6ylediklerini duyunca co\u015fkunlu\u011fumu daha fazla gizleyemedim.\u201d (3)<\/p>\n

    \u00c7a\u011f\u0131m\u0131z\u0131n zeki okuyucusu Galileo\u2019nun, \u00f6zg\u00fcr bilimsel ara\u015ft\u0131rmac\u0131lar\u0131n d\u00fc\u015fman\u0131 olarak g\u00f6rd\u00fc\u011f\u00fc ki\u015filere kar\u015f\u0131 olan k\u0131zg\u0131nl\u0131\u011f\u0131n\u0131n ve k\u00fc\u00e7\u00fcmsemesinin bu yaz\u0131daki yans\u0131malar\u0131n\u0131 hemen g\u00f6recektir. \u201cDarwin\u2019in buldog k\u00f6pe\u011fi\u201d olarak bilinen Thomas Henry Huxley bu konuda Galileo\u2019dan daha keskin bir dile sahipti. 1860 y\u0131l\u0131nda Anglikan piskoposu Samuel Wilberforce ile giri\u015fti\u011fi \u00fcnl\u00fc tart\u0131\u015fmada Huxley bir\u00e7ok do\u011fa bilimcinin cezaland\u0131r\u0131lmas\u0131ndan duydu\u011fu \u00fcz\u00fcnt\u00fcy\u00fc dile getirdi ve bilim insanlar\u0131n\u0131n zorla da olsa intikamlar\u0131n\u0131 ald\u0131klar\u0131n\u0131 dile getirdi:<\/p>\n

    \u201cBalonu s\u00f6nd\u00fcr\u00fclm\u00fc\u015f olan teologlar t\u00fcm bilim dallar\u0131n\u0131n be\u015fi\u011finin Herk\u00fcl\u2019\u00fcn yan\u0131nda bo\u011fulmu\u015f yatan y\u0131lan be\u015fikleri oldu\u011funu s\u00f6yleyerek yalan s\u00f6yl\u00fcyorlar. Ancak tarih, bilimle ortodoks dinin her ne zaman kar\u015f\u0131 kar\u015f\u0131ya geldiyse, ortodoks dinin tamamen yok edilmediyse bile kanayarak, ezilmi\u015f olarak; katledilmemi\u015fse bile t\u0131rm\u0131klanm\u0131\u015f olarak geri \u00e7ekilmeye zorland\u0131\u011f\u0131n\u0131 kaydetmi\u015ftir.\u201d (4)<\/p>\n

    Her iki taraftan gelen bu renkli \u015fik\u00e2yetlerin bizde b\u0131rakt\u0131\u011f\u0131 izlenim, bilim ve dinin birbiriyle s\u00fcrekli sava\u015f\u0131m halinde olmas\u0131 gerekti\u011fi bi\u00e7imindedir. Andrew Dickson White\u2019\u0131n, ilk kez 1896 y\u0131l\u0131nda iki cilt olarak yay\u0131nland\u0131\u011f\u0131ndan bug\u00fcne dek bas\u0131m\u0131 s\u00fcrekli yap\u0131lm\u0131\u015f olan A History of the Warfare of Science with Theology in Christendom<\/em> adl\u0131 eseri, din ile bilim aras\u0131ndaki ili\u015fkinin bu bi\u00e7imde olmas\u0131 gerekti\u011fini savunuyor.<\/p>\n

    Ayr\u0131 tutma modeli<\/em><\/strong><\/p>\n

    White\u2019\u0131n bu g\u00f6r\u00fc\u015fleri s\u0131radan ki\u015filerde ge\u00e7ti\u011fimiz bir as\u0131r boyunca bilimle din etkile\u015fiminin bu bi\u00e7imde olmas\u0131 gerekti\u011fi d\u00fc\u015f\u00fcncesini bi\u00e7imlendiriyor. Ancak son zamanlarda yap\u0131lan ara\u015ft\u0131rmalar tarih boyunca s\u00fcren din\/bilim \u00e7at\u0131\u015fmas\u0131n\u0131n \u00f6z\u00fcn\u00fcn din kesimlerince ve bilim d\u00fcnyas\u0131nca savunuldu\u011fu gibi olmad\u0131\u011f\u0131na i\u015faret ediyor.<\/p>\n

    Din\/Bilim \u00e7at\u0131\u015fmas\u0131n\u0131n, bu iki etkinli\u011fin s\u0131k\u00e7a kar\u015f\u0131 kar\u015f\u0131ya gelmesinden kaynakland\u0131\u011f\u0131na inanmak istemeyenlerden birinin sav\u0131 \u015fudur: Din ve bilim insanlar\u0131n farkl\u0131 gereksinimlerine yan\u0131t verdi\u011fi i\u00e7in birbiriyle ili\u015fkisi yoktur. Bu g\u00f6r\u00fc\u015f Immanuel Kant\u2019\u0131n g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Kant, deterministik nedenselli\u011fe dayanan do\u011fa olaylar\u0131 d\u00fcnyas\u0131n\u0131n, insan\u0131n se\u00e7imi ve tinselli\u011fine ili\u015fkin dinsel d\u00fcnyas\u0131ndan tamamen ayr\u0131 oldu\u011funu savunmu\u015ftur. Yak\u0131n ge\u00e7mi\u015fte Stephan Jay Gould da Rocks of Ages: Science and Religion in the Fullness of Life <\/em>adl\u0131 kitab\u0131nda benzer bir duru\u015f sergilemi\u015ftir:<\/p>\n

    \u201cBen din ile bilimin ni\u00e7in \u00e7at\u0131\u015fmas\u0131 gerekti\u011fini anlayam\u0131yorum. Bilim, do\u011fal d\u00fcnyan\u0131n ger\u00e7eklerini belgelemeye \u00e7al\u0131\u015f\u0131r, kuramlar geli\u015ftirir ve bu ger\u00e7eklerin e\u015fg\u00fcd\u00fcm\u00fcn\u00fc sa\u011flar. Di\u011fer yandan din, bilim denli \u00f6nemli, ancak anlamlar ve de\u011ferler gibisinden tamamen farkl\u0131 insan ama\u00e7lar\u0131 d\u00fcnyas\u0131n\u0131 ilgilendirir.\u201d (5)<\/p>\n

    Bilim ve din aras\u0131ndaki ayr\u0131m\u0131 anlayabilmek i\u00e7in Gould, \u201cBirbiriyle \u00f6rt\u00fc\u015fmeyen yetkiler\u201d (non-overlapping magisterial) ilkesini ileri s\u00fcr\u00fcyor ve bunun, \u201ckar\u015f\u0131l\u0131kl\u0131 sayg\u0131 ve birbirinin i\u015fine kar\u0131\u015fmama ilkesi\u201d olarak tan\u0131nmas\u0131n\u0131 istiyor (6). Bilimin veya dinin veya her ikisinin de ba\u011f\u0131ms\u0131zl\u0131klar\u0131n\u0131 korumak amac\u0131yla, bilim ve dini birbirinden yal\u0131tmak isteyenlerin a\u015f\u0131r\u0131 iste\u011fine kar\u015f\u0131n, bu \u00e7abalar\u0131n bo\u015funa oldu\u011funu g\u00f6sterecek bir\u00e7ok neden vard\u0131r.<\/p>\n

    Kar\u015f\u0131l\u0131kl\u0131 d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc etkile\u015fim<\/em><\/strong><\/p>\n

    \u00c7o\u011fu dinin tart\u0131\u015ft\u0131\u011f\u0131 en \u00f6nemli sorulardan biri, insan topluluklar\u0131ndaki bireylerle do\u011fal d\u00fcnya aras\u0131ndaki ili\u015fkidir. Bu soru, \u00f6rne\u011fin, \u0130ncil<\/em>\u2019in yarat\u0131l\u0131\u015f\u0131 anlatan \u201cGenesis\u201d b\u00f6l\u00fcm\u00fcn\u00fcn temel sorusudur. \u0130nsan ile do\u011fal varl\u0131k aras\u0131ndaki ili\u015fkiyi kurma \u00e7abas\u0131, bir k\u00fclt\u00fcrdeki do\u011fa anlay\u0131\u015f\u0131na ba\u011fl\u0131d\u0131r. Do\u011fan\u0131n bilimsel y\u00f6ntemlerle \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 bir k\u00fclt\u00fcrde bilimsel bilgi ka\u00e7\u0131n\u0131lmaz olarak dinsel d\u00fc\u015f\u00fcnceye s\u0131z\u0131yor.<\/p>\n

    \u0130nananlar\u0131n Genesis\u2019te yaz\u0131lanlar\u0131 do\u011fa bilimlerinin \u00f6nermeleriyle anlama gereksinimi, bilimsel gelene\u011fin y\u00fckselmesine neden oldu. Alt\u0131 g\u00fcnde yarat\u0131l\u0131\u015fa ili\u015fkin yorumlar, H\u0131ristiyanl\u0131\u011f\u0131n erken d\u00f6nemlerinden R\u00f6nesans\u2019a dek ge\u00e7en zaman aral\u0131\u011f\u0131nda H\u0131ristiyan yaz\u0131n\u0131n\u0131n temel d\u00fc\u015f\u00fcncesini olu\u015fturdu. G\u00f6receli olarak daha basit k\u00fclt\u00fcrlerde -erken d\u00f6nem k\u0131rsal kesimlerde bile- d\u00fc\u015f\u00fck d\u00fczeyde k\u00fclt\u00fcrel uzmanla\u015fmalar olmu\u015f, ekonomik, dinsel ve bilgi \u00fcretme sekt\u00f6rleri birle\u015fmi\u015ftir.<\/p>\n

    \u00d6rne\u011fin Bronz \u00e7a\u011f\u0131 Mezopotamya\u2019s\u0131nda, tar\u0131msal etkinlikler ve ba\u015far\u0131l\u0131 bir \u00e7ift\u00e7ilik i\u00e7in gerekli olan fiziksel ko\u015fullar\u0131n bilgisi, topra\u011f\u0131 s\u00fcrme, tohum ekme, sulama ve \u00fcr\u00fcn kald\u0131rma s\u0131ras\u0131nda yap\u0131lan dinsel t\u00f6renlerle birle\u015ftirilmi\u015ftir. K\u0131sacas\u0131, tar\u0131msal etkinliklerin t\u00fcr\u00fcn\u00fcn ve zaman\u0131n\u0131n belirlenmesinde, dinsel uygulamalarla do\u011faya ili\u015fkin bilgiler birle\u015ftirilmi\u015ftir. Olduk\u00e7a y\u00fcksek d\u00fczeyde uzmanl\u0131k ve i\u015fb\u00f6l\u00fcm\u00fc gerektiren karma\u015f\u0131k end\u00fcstri toplumlar\u0131nda bile, de\u011fi\u015fik k\u00fclt\u00fcrel uzmanl\u0131k alanlar\u0131 birbirinden tamamen yal\u0131t\u0131lmam\u0131\u015f, ortak de\u011fer ve varsay\u0131mlar payla\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

    Hemen hemen t\u00fcm k\u00fclt\u00fcrlerde kurumlar\u0131n birbiriyle s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131 oldu\u011fu ger\u00e7e\u011fini usumuzda tutarsak, dinsel veya bilimsel kurumlar\u0131n k\u00f6kten de\u011fi\u015fime u\u011frad\u0131\u011f\u0131 d\u00f6nemlerde, birisindeki de\u011fi\u015fikliklerin di\u011ferine de de\u011fi\u015fme y\u00f6n\u00fcnde bask\u0131 uygulayaca\u011f\u0131n\u0131 anlayabiliriz.<\/p>\n

    Ancak \u015furas\u0131 da bir ger\u00e7ek ki, do\u011fay\u0131 anlama \u00e7abalar\u0131 yeni ilahi d\u00fc\u015f\u00fcncelerin de geli\u015fmesine neden oldu. Bu d\u00fc\u015f\u00fcnceler, \u00e7ok tanr\u0131l\u0131 dinler ve \u201cher yerde haz\u0131r ve naz\u0131r tanr\u0131\u201d yerine, tektanr\u0131c\u0131l\u0131\u011f\u0131 ve tanr\u0131n\u0131n bilinen s\u0131n\u0131rlar\u0131n \u00f6tesinde bulundu\u011fu d\u00fc\u015f\u00fcncesini do\u011furdu. Yine bu d\u00fc\u015f\u00fcnceler, g\u00fc\u00e7 ve \u00f6fke yerine adalet ve zek\u00e2 \u00fczerinde yo\u011funla\u015ft\u0131. K\u0131sacas\u0131 erken d\u00f6nem Yunan do\u011fa felsefesi Yunan dinsel duyarl\u0131l\u0131\u011f\u0131na meydan okudu\u011fu gibi onun d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc de sa\u011flad\u0131.<\/p>\n

    D\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc bask\u0131lar her zaman bilim d\u00fcnyas\u0131ndan dinsel ya\u015fama do\u011fru olmuyor. R\u00f6nesans d\u00f6neminde H\u0131ristiyan entelekt\u00fcelleri k\u00f6kten bir de\u011fi\u015fiklik ya\u015fad\u0131; tanr\u0131n\u0131n yaratt\u0131klar\u0131 \u00fczerine d\u00fc\u015f\u00fcnmek yerine, insanlar i\u00e7in sorumluluk almaya do\u011fru bir d\u00f6n\u00fc\u015f ger\u00e7ekle\u015fti. Tanr\u0131n\u0131n karakteri ve yaratt\u0131klar\u0131 \u00fczerine d\u00fc\u015f\u00fcnme bir kenara b\u0131rak\u0131ld\u0131, etkin bir bi\u00e7imde insanl\u0131\u011fa hizmet etmek R\u00f6nesans H\u0131ristiyan entelekt\u00fcelinin g\u00f6revi oldu.<\/p>\n

    B\u00f6ylesine etkin bir ya\u015fama odaklanman\u0131n sonucu olarak R\u00f6nesans entelekt\u00fcelleri bilimde bask\u0131n olan Aristocu g\u00f6r\u00fc\u015ften uzakla\u015ft\u0131. Aristocu g\u00f6r\u00fc\u015f, d\u00fcnyay\u0131 d\u00f6n\u00fc\u015ft\u00fcrmede yetersiz olan kuramsal bilimleri olumlu bir \u00f6zellik olarak g\u00f6r\u00fcyordu. R\u00f6nesans entelekt\u00fceli Aristocu anlay\u0131\u015f yerine do\u011fay\u0131 g\u00f6zlem ve deneyle anlama d\u00fc\u015f\u00fcncesini geli\u015ftirdi. Ya\u015fam\u0131n niteli\u011fini y\u00fckseltmek i\u00e7in do\u011fay\u0131 g\u00f6zlem ve deneye alman\u0131n \u00f6nemini vurgulayan Alman Johann Andreae\u2019n\u0131n ve \u0130ngiliz Francis Bacon\u2019\u0131n yaz\u0131lar\u0131na \u00f6vg\u00fcler d\u00fcz\u00fcld\u00fc.<\/p>\n

    Bir\u00e7ok entelekt\u00fcel do\u011fal bilgiyi y\u00fcceltti, \u00e7\u00fcnk\u00fc bu bilgiler g\u00fcc\u00fcn tanr\u0131ya de\u011fil do\u011fal d\u00fcnyaya ait oldu\u011funa i\u015faret ediyordu. \u00c7a\u011fda\u015f bilim, dindeki de\u011fi\u015fikliklere yan\u0131t olarak kesin bir bi\u00e7imde yararc\u0131 felsefeyi benimsedi. Ne \u201cdin\/bilim \u00e7at\u0131\u015fmas\u0131\u201d modeli ne de \u201cayr\u0131 tutma\u201d modeli, dinsel kurumlar, uygulamalar, d\u00fc\u015f\u00fcnceler ve tav\u0131rlarla, bilimsel kurumlar, uygulamalar, fikirler ve tav\u0131rlar aras\u0131ndaki bu \u015fiddetli ve zaman zaman birbirini destekleyici etkile\u015fimleri do\u011fru bir bi\u00e7imde yans\u0131tabilir. Din ve bilim aras\u0131ndaki gerginli\u011fin varl\u0131\u011f\u0131n\u0131 yads\u0131yamay\u0131z. Amac\u0131m\u0131z, bu iki etkinlik alan\u0131 aras\u0131ndaki d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc ve kar\u015f\u0131l\u0131kl\u0131 olarak birbirini destekleyici etkile\u015fimi ara\u015ft\u0131rmakt\u0131r. \u0130kinci ama\u00e7, din\/bilim etkile\u015fiminin ge\u00e7ti\u011fi y\u00f6re, zaman ve k\u00fclt\u00fcrel yap\u0131lar\u0131 kar\u015f\u0131la\u015ft\u0131rma olana\u011f\u0131 bulmakt\u0131r. Bundan ba\u015fka, olaylar\u0131n tarihsel dizini ve onlar\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 d\u00f6nemin ba\u015fl\u0131ca toplumsal ve politik olaylar\u0131 da dikkate al\u0131nmal\u0131d\u0131r.<\/p>\n

     <\/p>\n

    Bat\u0131l\u0131 kavramla\u015ft\u0131rmalar yeterli mi? <\/em><\/strong><\/p>\n

    Bu yaz\u0131da \u201cbilim\u201d ve \u201cdin\u201d s\u00f6zc\u00fcklerini sanki herkes biliyor ve anlamlar\u0131 konusunda ayn\u0131 fikre sahipmi\u015f, de\u011fi\u015fik y\u00f6re ve zamanlarda sanki hep ayn\u0131 anlamda kullan\u0131lm\u0131\u015f gibi sundum. Bu varsay\u0131mlar do\u011fru de\u011fil! Bilim ve din, sanayile\u015fmi\u015f Bat\u0131 toplumlar\u0131nda kavramsal ya\u015fant\u0131m\u0131z\u0131 yans\u0131tan \u00e7a\u011fda\u015f kavramlard\u0131r. \u00c7a\u011fda\u015f Bat\u0131 toplumlar\u0131nda bile din ve bilimden ne anlad\u0131\u011f\u0131m\u0131z politik e\u011filimimize, e\u011fitim d\u00fczeyimize ve ait oldu\u011fumuz inan\u00e7 dizgesine ba\u011fl\u0131d\u0131r. \u00d6rne\u011fin, Marksistler ve sosyalistler i\u00e7in do\u011fa g\u00f6zlem ve deneyleri bilimin tan\u0131m\u0131nda odak noktas\u0131d\u0131r. \u0130ngiliz Marksist akademisyen Benjamin Farrington, \u201cBilim, insan\u0131n \u00e7evresi \u00fczerine \u00fcst\u00fcnl\u00fck sa\u011flamas\u0131na yarayan davran\u0131\u015f dizgesidir. Bilimin k\u00f6keninde teknikler vard\u0131r… Bilimi s\u0131naman\u0131n tek yolu, bulgu ve sonu\u00e7lar\u0131n\u0131n i\u015fe yaray\u0131p yaramad\u0131\u011f\u0131na bakmakt\u0131r\u201d (7) der.<\/p>\n

    Zapotec Science: Farming and Food in the Northern Sierra of Oaxaca<\/em> adl\u0131 kitab\u0131nda Roberto Gonz\u00b4alez \u015fu saptamay\u0131 yap\u0131yor:<\/p>\n

    \u201cZapotec \u00e7ift\u00e7ileri… t\u0131pk\u0131 di\u011fer toplumlarda ge\u00e7inmek i\u00e7in emek harcayan bireylerin yapt\u0131\u011f\u0131 gibi \u00fcretimde bilimi kulland\u0131lar. Hipotezler ileri s\u00fcrd\u00fcler, sorunlar\u0131 modellediler, deney yapt\u0131lar, sonu\u00e7lar\u0131 \u00f6l\u00e7t\u00fcler ve bilgiyi denet\u00e7ilere ve gen\u00e7 nesillere ilettiler. Ancak onlar, g\u00fcn\u00fcm\u00fcz sanayi toplumlar\u0131ndan farkl\u0131 dayanak noktalar\u0131ndan -yani farkl\u0131 kavramlardan- yola \u00e7\u0131kt\u0131lar.\u201d (8)<\/p>\n

    \u201cFarkl\u0131 dayanak noktalar\u0131\u201d kavram\u0131 ile Zapotec\u2019li bilimciler, g\u00f6zlenemeyen ruhsal varl\u0131klar\u0131n do\u011fa olaylar\u0131nda \u00f6nemli rol oynad\u0131\u011f\u0131 \u00f6ng\u00f6r\u00fcs\u00fcnde bulunuyorlar. Gonz\u2019alez gibi insanbilimcilerin (anthropologists) betimlemesiyle Bat\u0131 bilimi \u201ckozmopolitan bilim\u201ddir. Liberal \u00e7o\u011fulcu toplumlardaki bilim insanlar\u0131, bilimi, sonu\u00e7lar\u0131n\u0131n nas\u0131l kullan\u0131ld\u0131\u011f\u0131yla ilgilenmeksizin, nesnel ve yans\u0131z bilgi kayna\u011f\u0131 olarak g\u00f6r\u00fcyor. Bundan ba\u015fka, sanayile\u015fmi\u015f Bat\u0131 toplumlar\u0131ndaki bilim insanlar\u0131 g\u00f6zlenemeyen varl\u0131klar\u0131 \u201cdo\u011fa\u00fcst\u00fc\u201d (supernatural) olarak betimleyip varsay\u0131mlar\u0131 aras\u0131na alm\u0131yorlar.<\/p>\n

    1986 y\u0131l\u0131nda Louisiana eyaletinde \u00e7\u0131kar\u0131lan ve evrim kuram\u0131n\u0131n yan\u0131 s\u0131ra yarat\u0131l\u0131\u015f\u00e7\u0131l\u0131\u011f\u0131n da \u00f6\u011fretilmesini karara ba\u011flayan yasa tasar\u0131s\u0131n\u0131n dava dosyas\u0131ndaki bilirki\u015fi raporunda, 72 Nobel \u00f6d\u00fcll\u00fc bilim insan\u0131, 17 eyaletin bilimler akademisi ve di\u011fer 7 bilimsel \u00f6rg\u00fct a\u015fa\u011f\u0131daki sav\u0131 ileri s\u00fcrm\u00fc\u015ft\u00fcr:<\/p>\n

    \u201cBilim, do\u011fal olaylar\u0131n do\u011fal a\u00e7\u0131klamas\u0131n\u0131n yap\u0131lmas\u0131 ve s\u0131nanmas\u0131yla ilgili bir etkinliktir. Bilim, fiziksel d\u00fcnyaya ili\u015fkin verileri sistematik olarak toplama ve kay\u0131tlara ge\u00e7irme, daha sonra s\u0131n\u0131flama ve toplanan veriler \u00fczerinde \u00e7al\u0131\u015farak g\u00f6zlenen olaylar\u0131 en iyi a\u00e7\u0131klayan do\u011fa ilkelerini ortaya \u00e7\u0131karma s\u00fcrecidir. Bilim, do\u011fa\u00fcst\u00fc a\u00e7\u0131klamalar\u0131 de\u011ferlendirecek donan\u0131ma sahip de\u011fildir. Bilim, do\u011fa\u00fcst\u00fc a\u00e7\u0131klamalar\u0131n do\u011frulu\u011funu veya yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 de\u011ferlendirme i\u015fini dinsel inan\u00e7 dizgesine b\u0131rak\u0131r.\u201d (9)<\/p>\n

    Bu tan\u0131mlarda bilimin veya bilimsel sonu\u00e7lar\u0131n kullan\u0131m\u0131na g\u00f6nderi yap\u0131lm\u0131yor. Do\u011fa\u00fcst\u00fc varl\u0131klara ili\u015fkin spek\u00fclasyonlar\u0131 bilim alan\u0131na kabul etmeme iste\u011fi, k\u00fclt\u00fcrel uzmanla\u015fmas\u0131 g\u00fcney Meksika\u2019daki k\u00f6y tar\u0131m toplumlar\u0131ndan daha geli\u015fkin olan sanayile\u015fmi\u015f bir toplumun d\u00fc\u015f\u00fcncesini yans\u0131t\u0131r. Benzer bi\u00e7imde, laik insanbilimcilerin ve toplumbilimcilerin dinin temel \u00f6zelliklerine ili\u015fkin tan\u0131mlar\u0131, \u00e7a\u011fc\u0131l H\u0131ristiyan inanc\u0131na sahip topluluklar\u0131nkinden farkl\u0131d\u0131r. \u0130nsanbilimciler ve toplumbilimciler dikkatlerini, bir inan\u00e7 toplulu\u011funun toplu veya bireysel olaylar\u0131nda g\u00f6zlenen uygulama ve t\u00f6renlerine -topra\u011f\u0131 s\u00fcrme, ekin ekme, hasat kald\u0131rma, av, sava\u015fa (veya bar\u0131\u015fa) haz\u0131rlanma, do\u011fum, ergenli\u011fe eri\u015fme, evlilik (bir\u00e7ok k\u00fclt\u00fcrde) ve \u00f6l\u00fcm- yo\u011funla\u015ft\u0131r\u0131rlar ve dinsel uygulamalar\u0131n en \u00f6nemli sonucunu toplumsal yak\u0131nla\u015fman\u0131n artmas\u0131 olarak g\u00f6rme e\u011filimindedirler. Di\u011fer yandan, \u00e7o\u011fu H\u0131ristiyan ki\u015fi dinin amac\u0131n\u0131 ki\u015fisel kurtulu\u015f olarak alg\u0131larken, ait oldu\u011fu inan\u00e7 toplulu\u011funu, en iyi yakla\u015f\u0131mla, destekleyici bir olgu, en k\u00f6t\u00fc yakla\u015f\u0131mla da, kendi ruhsal gereksinimlerini engelleyici bir etmen olarak g\u00f6r\u00fcr. K\u0131sacas\u0131 bilim ve din herkes taraf\u0131ndan ayn\u0131 bi\u00e7imde alg\u0131lanan olgular de\u011fildir. Din ve bilim \u00e7a\u011fc\u0131l Bat\u0131 toplumlar\u0131n\u0131n yap\u0131lar\u0131d\u0131r; bu yap\u0131lar\u0131n \u201cdi\u011fer\u201d y\u00f6re ve zamana uygulan\u0131p uygulanmayaca\u011f\u0131na dikkat etmemiz gerekir. Ancak, \u201cdi\u011fer\u201d y\u00f6relerde ve zamanlarda din ve bilim ad\u0131na ortaya \u00e7\u0131kan ki\u015filerin do\u011fa ve toplumun di\u011fer bireyleriyle nas\u0131l etkile\u015fti\u011fini anlama \u00e7abas\u0131nda bu kavramlar\u0131n kullan\u0131lmas\u0131n\u0131n do\u011fru olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnsek de en az\u0131ndan ba\u015flang\u0131\u00e7ta kullanmam\u0131z gerekebilir. Bu s\u00fcre\u00e7te, ge\u00e7mi\u015f zamanlarda ve y\u00f6relerde bilim ve din ad\u0131na tav\u0131r alm\u0131\u015f olan ki\u015filerin davran\u0131\u015flar\u0131n\u0131 bug\u00fcn kendi deneyimlerimizle kar\u015f\u0131la\u015ft\u0131r\u0131p anlamaya \u00e7al\u0131\u015fmal\u0131y\u0131z.<\/p>\n

     <\/p>\n

    Kaynak:<\/strong> Peter M. J. Hess ve Paul L. Allen, \u201cCatholicism and Science, Greenwood Guides to Science and Religion\u201d, Richard Olson, Series Editor, Greenwood Press, Westport, Connecticut-London, 2008, Richard Olson\u2019un kitaba \u00f6ns\u00f6z\u00fc.<\/p>\n

     <\/p>\n

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

    1) Tertullian, 1896-1903. \u201cAd nationes\u201d in Peter Holmes, trans., The Anti-Nicene<\/em><\/p>\n

    Fathers<\/em>, ed. Alexander Roberts and James Donaldson, vol. 3 (New York: Charles<\/p>\n

    Scribner\u2019s Sons), p.133.<\/p>\n

    2) Christopher Toumey, God\u2019s Own Scientists: Creationists in a Secular World <\/em>(New<\/p>\n

    Brunswick, N.J.: Rutgers University Press, 1994), p.94.<\/p>\n

    3) Galileo Galilei, Dialogue Concerning the Two Chief World Systems: Ptolemaic and<\/em><\/p>\n

    Copernican <\/em>(Berkeley and Los Angeles: University of California Press, 1953), p.5.<\/p>\n

    4) James R. Moore, The Post-Darwinian Controversies: A Study of the Protestant<\/em><\/p>\n

    Struggle to Come to Terms with Darwin in Great Britain and America, 1870\u20131900<\/em>, Cambridge: Cambridge University Press, 1979, p.60.<\/p>\n

    5) Stephen Jay Gould, Rocks of Ages: Science and Religion in the Fullness of Life<\/em><\/p>\n

    (New York: The Ballantine Publishing Group, 1999), p.4.<\/p>\n

    6) Ibid., p.5.<\/p>\n

    7) Benjamin Farrington, Greek Science<\/em>, Baltimore: Penguin Books, 1953.<\/p>\n

    8) Roberto Gonz\u00b4alez, Zapotec Science: Farming and Food in the Northern Sierra of<\/em><\/p>\n

    Oaxaca<\/em>, Austin: University of Texas Press, 2001, p.3.<\/p>\n

    9) 72 Nobel Laureates, 17 State Academies of Science and Seven Other Scientific Organizations. Amicus Curiae <\/em>Brief in support of Appelles Don Aguilard et al. v. Edwin<\/p>\n

    Edwards in his official capacity as Governor of Louisiana et al. (1986), p.24.<\/p>\n

     <\/p>\n

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

    Ne \u201cdin\/bilim \u00e7at\u0131\u015fmas\u0131\u201d modeli ne de \u201cayr\u0131 tutma\u201d modeli, dinsel kurumlar, uygulamalar, d\u00fc\u015f\u00fcnceler ve tav\u0131rlarla, bilimsel kurumlar, uygulamalar, fikirler ve tav\u0131rlar aras\u0131ndaki bu \u015fiddetli ve zaman zaman birbirini destekleyici etkile\u015fimleri do\u011fru bir bi\u00e7imde yans\u0131tabilir. Din ve bilim aras\u0131ndaki gerginli\u011fin varl\u0131\u011f\u0131n\u0131 yads\u0131yamay\u0131z. Amac\u0131m\u0131z, bu iki etkinlik alan\u0131 aras\u0131ndaki d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc ve kar\u015f\u0131l\u0131kl\u0131 olarak birbirini destekleyici etkile\u015fimi ara\u015ft\u0131rmakt\u0131r. […]<\/p>\n","protected":false},"author":464,"featured_media":9161,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[98,38,224],"tags":[229,430],"class_list":["post-9156","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-60-sayi","category-dergi-sayilari","category-din-ve-dinler-tarihi","tag-din","tag-toplum"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t