{"id":9740,"date":"2009-03-01T22:58:32","date_gmt":"2009-03-01T20:58:32","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=9740"},"modified":"2017-05-20T23:01:37","modified_gmt":"2017-05-20T20:01:37","slug":"dosya-kilise-evrimlesti-mi-lamarck-darwin-ve-tasarim-savinin-cokusu","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2009\/03\/01\/dosya-kilise-evrimlesti-mi-lamarck-darwin-ve-tasarim-savinin-cokusu","title":{"rendered":"DOSYA: Kilise evrimle\u015fti mi? Lamarck, Darwin ve tasar\u0131m sav\u0131n\u0131n \u00e7\u00f6k\u00fc\u015f\u00fc"},"content":{"rendered":"

\u0130nsan \u00f6nce g\u00f6ky\u00fcz\u00fcn\u00fc uzun s\u00fcre izledi; bu g\u00f6zlem sonucunda zaman\u0131n sonsuzlu\u011funu ve uzay\u0131n s\u0131n\u0131rs\u0131zl\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fc. \u00dczerinde ya\u015fad\u0131\u011f\u0131 gezegen birdenbire c\u00fccele\u015fiverdi. \u015eimdiyse, atalar\u0131n\u0131n a\u011fa\u00e7ta ya\u015fayan primatlardan oldu\u011funu, uzun s\u00fcren Tertiar \u00e7a\u011f i\u00e7inde a\u011fa\u00e7tan yere indi\u011fini ve ya\u015fam sava\u015f\u0131nda neslini s\u00fcrd\u00fcrebilmek i\u00e7in ta\u015flar\u0131 yonttu\u011funu \u00f6\u011frendi. \u0130nsan\u0131n t\u00fcm ba\u015far\u0131lar\u0131 bir anda unutuldu; incinen egolar depremlerle sars\u0131l\u0131yordu. Gazeteler, T\u00fcrlerin K\u00f6keni\u2019ne lanet okuyan yaz\u0131larla dolup ta\u015f\u0131yordu. Ancak i\u015f i\u015ften ge\u00e7mi\u015fti! Evrim hipotezini destekleyen kan\u0131tlar s\u0131rada\u011flar gibi dizilmi\u015fti.<\/em><\/p>\n

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Lamarck, kazan\u0131lm\u0131\u015f \u00f6zelliklerin (acquired characteristics) kal\u0131tsal oldu\u011funa ili\u015fkin bir g\u00f6r\u00fc\u015f geli\u015ftirdi: \u201cYery\u00fcz\u00fc, co\u011frafi ve iklim b\u00f6lgeleri de\u011fi\u015ftik\u00e7e bitki ve hayvanlar \u00fczerine yeni bask\u0131lar uygulanmaktad\u0131r. Uzun erimde ya\u015fam de\u011fi\u015fime u\u011frar. Bu de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcmler, canl\u0131ya yeni ko\u015fullara uymada yard\u0131ma haz\u0131r olan organlar\u0131n \u00e7abalar\u0131n\u0131n \u00fcr\u00fcnleridir. Zaman ge\u00e7tik\u00e7e birbiriyle \u0131rksal ili\u015fki i\u00e7inde bulunan t\u00fcrler birbirinden giderek \u0131raksar ve kazan\u0131lm\u0131\u015f olan \u00f6zellikler kal\u0131t\u0131m yoluyla yeni nesillere ge\u00e7er. Fizyolojik gereksinimler yeni organlar\u0131n olu\u015fumunu veya eskilerin de\u011fi\u015fimini dayat\u0131r. Di\u011fer yandan organlar\u0131n kullan\u0131lmamas\u0131 onlar\u0131n yitirilmesine neden olur.\u201d<\/p>\n

Lamarck, ge\u00e7 18. y\u00fczy\u0131l deistlerindendi. Ona g\u00f6re evrim, yarat\u0131l\u0131\u015f\u0131n yetkinle\u015ftirilmesi amac\u0131n\u0131 yerine getiren bir s\u00fcre\u00e7ti. Eski d\u00f6nemin bask\u0131n \u00f6\u011fretisi olan \u201cVarl\u0131klar Zinciri\u201dni \u00a0\u201cy\u00fcr\u00fcyen merdivene\u201d d\u00f6n\u00fc\u015ft\u00fcrd\u00fc: Basit ya\u015fam bi\u00e7imleri s\u00fcrekli ve kendili\u011finden ya\u015fama y\u00fckseliyor, kendi i\u00e7 yetkinle\u015fme d\u00fcrt\u00fcs\u00fcyle giderek karma\u015f\u0131k yap\u0131lar kazan\u0131yor ve b\u00f6ylece \u00fcst basamaklara do\u011fru \u00e7\u0131k\u0131yordu.<\/p>\n

Tanr\u0131\u2019n\u0131n tasar\u0131m\u0131<\/strong> sav\u0131 entellekt\u00fcellerin ussal yeteneklerini bir mengene gibi kavramaya devam ediyordu. Asl\u0131nda hem Lamarck hem de dede Darwin, Varl\u0131klar Zinciri adl\u0131 ilahi ve sabit plan\u0131 de\u011fi\u015ftirme y\u00f6n\u00fcnde sav geli\u015ftiriyorlard\u0131. Varl\u0131klar Zinciri adl\u0131 evrensel hiyerar\u015fiyi, \u00f6zg\u00fcr isten\u00e7ler toplulu\u011funa, bir t\u00fcr a\u00e7\u0131k yar\u0131\u015fma toplumuna d\u00f6n\u00fc\u015ft\u00fcrme \u00e7abas\u0131ndayd\u0131lar. Bu hedefe bilin\u00e7li olarak yakla\u015fmak istediklerini s\u00f6ylemek \u00e7ok zor. Ancak ilgin\u00e7tir ki, d\u00fc\u015f\u00fcnceleri ve uygulamalar\u0131, \u00f6zellikle devrimci Frans\u0131z toplumunda, \u00f6zg\u00fcr isten\u00e7 ve \u00f6zg\u00fcr yar\u0131\u015fma haklar\u0131n\u0131n kazan\u0131lmas\u0131 yolunda verilen sava\u015f\u0131m\u0131n yans\u0131malar\u0131yd\u0131.\u00a0 \u00a0<\/em><\/p>\n

\u0130ngiltere\u2019nin Frans\u0131z devrimine olan tepkisi, Erasmus Darwin\u2019in d\u00fc\u015f\u00fcncelerinin yayg\u0131nla\u015fmas\u0131n\u0131 engelledi; k\u00f6ktendincili\u011fi canland\u0131rd\u0131, Lamarck\u2019\u0131n ateist olarak \u201cdamgalanmas\u0131na\u201d neden oldu. D\u00fc\u015f\u00fcnce tarihinde bir\u00e7ok kez oldu\u011fu gibi, bir d\u00fc\u015f\u00fcnce toplumsal olaylar\u0131n kurban\u0131 oluyor ve d\u00fc\u015f\u00fcncenin canlanmas\u0131 da erteleniyordu.<\/p>\n

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\u201cDo\u011fal teologlar\u201d\u0131n tasar\u0131m sav\u0131<\/em><\/strong><\/p>\n

Nuh\u2019un gemisini \u201cbilinen\u201d hayvanlarla doldurmu\u015f, insana ili\u015fkin \u00f6yk\u00fcy\u00fc \u0130ncil<\/em>\u2019den alm\u0131\u015f olan Orta\u00e7a\u011f\u2019\u0131n her y\u00f6n\u00fcyle kaskat\u0131 toplumu, bir s\u00fcre sonra hi\u00e7 beklenmedik sorulara teolojik a\u00e7\u0131dan yan\u0131t vermek zorunda kald\u0131! 1635 y\u0131l\u0131nda bas\u0131lm\u0131\u015f olan Religio Medici<\/em> adl\u0131 kitab\u0131nda Sir Thomas Brown \u201cAlg\u0131lad\u0131\u011f\u0131m\u0131z zaman, insanl\u0131ktan yaln\u0131zca be\u015f g\u00fcn daha ya\u015fl\u0131 oldu\u011fundan bizimle ayn\u0131 horoskoba sahiptir\u201d diyor! Brown, yery\u00fcz\u00fcnde ya\u015fanan zaman\u0131, kilisenin sahneye koydu\u011fu ve tinsel iletiler vermeye \u00e7al\u0131\u015fan tek perdelik k\u0131sa bir oyunun s\u00fcresi olarak sunuyor. Horoskobumuzda \u00e7\u00fcr\u00fcme, bozulma ve felaket bir son -\u201cmah\u015fer\u201d- \u00e7\u0131kt\u0131!<\/p>\n

Yer\u2019in \u0130sa\u2019n\u0131n do\u011fumundan 4004 y\u0131l \u00f6nce olu\u015ftu\u011funu savunan Armagh Ba\u015fpiskopos\u2019u James Ussher, \u201cTinsel iletilerin verildi\u011fi oyunun perdesinin \u0130sa\u2019dan 4004 y\u0131l sonra inece\u011fini\u201d duyuruyordu.<\/p>\n

Avrupal\u0131 deniza\u015f\u0131r\u0131 gezginler Avrupa k\u0131tas\u0131na, Nuh\u2019un gemisinde bulunmayan hayvanlarla ve de \u0130ncil<\/em>\u2019de s\u00f6z\u00fc edilen \u201cat\u201d\u0131n Amerika k\u0131tas\u0131nda bulunmad\u0131\u011f\u0131 bilgisiyle d\u00f6nd\u00fc\u011f\u00fcnde, Sir Thomas Brown, \u201cNas\u0131l olur? T\u00fcm canl\u0131lar d\u00fcnyaya Ararat da\u011f\u0131na oturan Nuh\u2019un gemisinden inerek yay\u0131lmad\u0131lar m\u0131? \u0130ncil<\/em>\u2019de s\u00f6z\u00fc edilmeyen bu hayvanlar nereden \u00e7\u0131kt\u0131?\u201d diyerek \u015foka giriyordu!<\/p>\n

Thomas Brown\u2019\u0131n iki kitaptan s\u00f6z etti\u011fine tan\u0131k oluyoruz: \u201cTanr\u0131\u2019n\u0131n yazd\u0131\u011f\u0131 kitaptan ba\u015fka bir de evrensel ve herkesin g\u00f6z\u00fc \u00f6n\u00fcne serilmi\u015f olan bir kitap var. Tanr\u0131\u2019y\u0131 birinci kitapta bulamayan ikinci kitapta bulur. Her\u015fey yapay, do\u011fa Tanr\u0131\u2019n\u0131n sanat\u0131d\u0131r.\u201d Bu g\u00f6r\u00fc\u015f\u00fcyle tasar\u0131m sav\u0131n\u0131<\/strong> geli\u015ftiriyor ve dinsel inan\u00e7lar\u0131yla do\u011fa bilimlerinin bulgular\u0131n\u0131n uyu\u015ftu\u011funu g\u00f6rmek isteyenlerin (do\u011fal teologlar) \u00e7abas\u0131 Bridgewater Treatises<\/em> ile doruk noktas\u0131na \u00e7\u0131k\u0131yor.<\/p>\n

Tasar\u0131m sav\u0131<\/strong> ile b\u00f6ylesine \u00e7e\u015fitli organizmalar\u0131n \u00e7evrelerine uyum sa\u011flayarak bir arada bulunmalar\u0131 Tanr\u0131\u2019n\u0131n \u201cd\u00fcnyevi\u201d sorunlara dolays\u0131z olarak kar\u0131\u015ft\u0131\u011f\u0131n\u0131n bir kan\u0131t\u0131 olarak sunuluyor. Bu g\u00f6r\u00fc\u015f, John Ray ve William Derham\u2019dan William Paley\u2019e dek uzanan zaman diliminde do\u011fal teologlar taraf\u0131ndan s\u00fcrekli desteklendi, g\u00fcn\u00fcm\u00fczde de destekleniyor.<\/p>\n

Tasar\u0131m<\/strong> g\u00f6r\u00fc\u015f\u00fcn\u00fcn en ilkel bi\u00e7imi son derece saf\u00e7ayd\u0131. Bu g\u00f6r\u00fc\u015f, bitki ve hayvanlar\u0131n \u00e7ok dikkatli g\u00f6zlemlenmelerine neden oldu. \u00d6zellikle mikroskop Tanr\u0131\u2019n\u0131n yapt\u0131\u011f\u0131 i\u015flere kar\u015f\u0131 b\u00fcy\u00fck hayretlerin uyanmas\u0131na neden oldu ve \u201crahman ve rahim\u201de olan inanc\u0131 art\u0131rd\u0131.<\/p>\n

Bu yayg\u0131n inan\u00e7 William Paley\u2019nin Natural Theology<\/em> adl\u0131 kitab\u0131nda \u015f\u00f6yle dile getirildi: \u201cG\u00fcvencede olmad\u0131\u011f\u0131m\u0131z s\u00f6ylenemez. Do\u011fan\u0131n neresine bakarsan\u0131z bak\u0131n\u0131z, oraya ilgi ve iyili\u011fin y\u00f6neltildi\u011fini g\u00f6receksiniz. Tanr\u0131\u2019n\u0131n sanki bitirecek ba\u015fka bir i\u015fi yokmu\u015f gibi, b\u00f6ceklerin kanatlar\u0131n\u0131 g\u00f6vdelerine ba\u011flayan organdan antenlerinin eklemlerine dek her\u015fey tasarlanm\u0131\u015f<\/strong> ve tamamlanm\u0131\u015f. Tasarlarken<\/strong> ne dikkatini azaltm\u0131\u015f ne de \u00e7e\u015fitli organizmalar\u0131 unutmu\u015f. Bu nedenle unutuldu\u011fumuz, dikkate al\u0131nmad\u0131\u011f\u0131m\u0131z veya a\u015fa\u011f\u0131land\u0131\u011f\u0131m\u0131z duygusuna kap\u0131lmamal\u0131y\u0131z.\u201d<\/p>\n

1830\u2019lu y\u0131llarda yaz\u0131lan Natural Theology<\/em>\u2019nin esas g\u00f6revi H\u0131ristiyan inanc\u0131n\u0131n sars\u0131lmas\u0131n\u0131 engellemek ve fakirlik s\u0131n\u0131r\u0131nda ya\u015fayanlar\u0131 da rahatlatmakt\u0131. Tanr\u0131\u2019n\u0131n canl\u0131 d\u00fcnyan\u0131n en k\u00fc\u00e7\u00fck organizmas\u0131na dek her\u015feyi denetledi\u011fine ili\u015fkin genel bir kan\u0131 yay\u0131ld\u0131. \u00d6nceki y\u00fczy\u0131llarda kilise, teoloji dizgesini, \u0130ncil<\/em>\u2019deki \u201cilhamla gelen kelamlara\u201d g\u00f6re kurmu\u015ftu. Ancak 17. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131ndan ba\u015flamak \u00fczere bilimin e\u011fitti\u011fi insanlar do\u011fay\u0131 daha yo\u011fun bir bi\u00e7imde incelemeye ba\u015flad\u0131lar. Tanr\u0131\u2019n\u0131n yaratt\u0131\u011f\u0131na inand\u0131klar\u0131 do\u011fan\u0131n dikkatli bir bi\u00e7imde incelenmesiyle daha derin dinsel g\u00f6r\u00fc\u015fler kazan\u0131laca\u011f\u0131 inanc\u0131 yay\u0131ld\u0131. B\u00f6ylece do\u011fal teoloji<\/strong> geli\u015fti. Teleskop ve mikroskop insan\u0131n anlama ve inceleme g\u00fcc\u00fcn\u00fc geli\u015ftirdi. Mikroskopla incelenen en k\u00fc\u00e7\u00fck organizmalar, bakteriler, mantarlar, protozoalar, spermler; di\u011fer yandan u\u00e7suz bucaks\u0131z evrenin insan g\u00f6z\u00fcyle alg\u0131lanamayan k\u00f6\u015feleri ve gizleri insanlar\u0131n nefesini keserken, g\u00f6zlem ve deney alt\u0131na al\u0131nan \u201cmikro\u201d ve \u201cmakro\u201d evren Tanr\u0131\u2019n\u0131n tasar\u0131m\u0131<\/strong>n\u0131n en b\u00fcy\u00fck kan\u0131t\u0131 olarak yorumland\u0131. K\u0131sa s\u00fcrede do\u011fada tasar\u0131m arama \u00e7abalar\u0131 \u00e7\u0131lg\u0131nl\u0131k d\u00fczeyine \u00e7\u0131kt\u0131 ve \u00e7evredeki her\u015feyin insana hizmet vermesi i\u00e7in yarat\u0131ld\u0131\u011f\u0131 izlenimi yayg\u0131nla\u015ft\u0131r\u0131ld\u0131!<\/p>\n

Bronto-teoloji, insecto-teoloji, astro-teoloji, phyto-teoloji, ichthyo-teoloji, physico-teoloji ara\u015ft\u0131rma dallar\u0131 geli\u015ftirildi. B\u00f6ceklerden y\u0131ld\u0131zlara her\u015fey hem simgesel hem de ger\u00e7el anlamda b\u00fcy\u00fck bir merakla incelendi. \u0130nsan, evrenin merkezine yerle\u015ftirildi. Her\u015fey onun yarar\u0131na yarat\u0131lm\u0131\u015ft\u0131: do\u011fa onun zevk almas\u0131 i\u00e7in tasarlanm\u0131\u015f, hayvanlar ona daha iyi hizmet etmek i\u00e7in d\u00f6rt ayak \u00fczerinde yarat\u0131lm\u0131\u015ft\u0131 – Antrophocentrism.<\/p>\n

Bu son derece bencil bak\u0131\u015f a\u00e7\u0131s\u0131 \u00fcnl\u00fc Bridgewater Treatises<\/em> adl\u0131 bir dizi kitapla doruk noktas\u0131na ula\u015ft\u0131. Bridgewater\u2019\u0131n sekizinci kontu Francis Henry Egerton, 1829 y\u0131l\u0131nda, \u00f6lmeden \u00f6nce, \u201cTanr\u0131\u2019n\u0131n g\u00fcc\u00fc, iyili\u011fi ve varl\u0131\u011f\u0131n\u0131n kan\u0131tlanmas\u0131 yolunda yap\u0131lacak olan \u00e7al\u0131\u015fmalara verilmek \u00fczere\u201d 8000 pound miras b\u0131rakt\u0131. 1833-1836 y\u0131llar\u0131 aras\u0131nda bu ama\u00e7la yaz\u0131lm\u0131\u015f 8 kitap bas\u0131ld\u0131. Bu \u00e7abaya d\u00f6nemin tan\u0131nm\u0131\u015f isimlerinden Chalmers, Buckland, Whewell, Kirby ve di\u011ferleri kat\u0131lm\u0131\u015ft\u0131. T\u00fcm bu yazarlar, kendilerinden \u00f6ncekiler gibi, ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyadaki tasar\u0131m\u0131n kan\u0131t\u0131n\u0131n, zeki bir yarat\u0131c\u0131n\u0131n varl\u0131\u011f\u0131na i\u015faret etti\u011fini savundular. Tasar\u0131mdan yola \u00e7\u0131karak sav geli\u015ftirme teolojinin gelene\u011fi oldu. Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131, insan\u0131n evrendeki konumu ve \u0130ncil<\/em>\u2019de i\u015faret edilen \u201cger\u00e7ekler\u201d dikkate al\u0131narak, ya\u015fad\u0131\u011f\u0131m\u0131z do\u011fan\u0131n incelenmesi sonucunda \u201ckan\u0131tlanmal\u0131yd\u0131\u201d.<\/p>\n

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Tasar\u0131m hipotezi \u00e7\u00f6k\u00fcyor<\/em><\/strong><\/p>\n

Evrim s\u00fcrecinde ger\u00e7ekle\u015fen de\u011fi\u015fiklikler hen\u00fcz alg\u0131lanamam\u0131\u015f oldu\u011fundan ve herbir bitki ve hayvan \u00f6zel bir yarat\u0131l\u0131\u015f \u00fcr\u00fcn\u00fc olarak g\u00f6r\u00fcld\u00fc\u011f\u00fcnden, do\u011fal teolojiye, \u201cTanr\u0131\u2019n\u0131n bu organizmalar\u0131 yarat\u0131rken son amac\u0131 neydi?\u201d sorusunu yan\u0131tlama g\u00f6revi y\u00fcklendi. Teologlar, \u201c\u0130yilikler ve merhametlerle dolu Tanr\u0131\u2019n\u0131n kullar\u0131n\u0131 parazitlerle, s\u0131k\u0131nt\u0131 verici yarat\u0131klarla ni\u00e7in rahats\u0131z etti\u011fi\u201d gibisinden s\u0131k\u0131nt\u0131 verici sorular\u0131 yan\u0131tlamak zorunda kald\u0131lar. Buna ek olarak, tasar\u0131m sav\u0131n\u0131n duraganl\u0131\u011f\u0131, yani zamanla de\u011fi\u015fmez olu\u015fu, dumura u\u011fram\u0131\u015f organlar\u0131n varl\u0131\u011f\u0131n\u0131 doyurucu bir bi\u00e7imde a\u00e7\u0131klayamad\u0131.<\/p>\n

Darwin tasar\u0131m hipotezini ald\u0131 ve onu tamamen farkl\u0131 bir amaca uygun olarak kulland\u0131. Darwin, Paley\u2019nin Natural Theology<\/em> adl\u0131 kitab\u0131n\u0131n a\u00e7 bir kurduydu. Paley\u2019nin b\u00fcy\u00fck bir dikkatle toplad\u0131\u011f\u0131 \u201ctasar\u0131m kan\u0131tlar\u0131\u201dn\u0131 Darwin\u2019in evrimci hipotez yarar\u0131na nas\u0131l de\u011fi\u015ftirdi\u011fi, T\u00fcrlerin K\u00f6keni<\/em>\u2019nin olu\u015fumu dikkatli bir bi\u00e7imde izlendi\u011finde g\u00f6r\u00fcl\u00fcyor. Darwin bir yarat\u0131c\u0131n\u0131n, t\u00fcm \u201c\u015feylerin\u201d ilahi yarat\u0131c\u0131s\u0131n\u0131n varl\u0131\u011f\u0131na inan\u0131yordu. Ancak, gezegenimizdeki ya\u015fam\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131ndan, \u00e7ok \u00e7e\u015fitlili\u011fe ge\u00e7i\u015finin ikincil yasalarla ger\u00e7ekle\u015fti\u011fini savundu. Bu yasalar\u0131, o d\u00f6nemde sayg\u0131nl\u0131klar\u0131 doruk noktas\u0131nda olan g\u00f6kbilimcilerin, Galileo, Kepler, Newton\u2019un yasalar\u0131 denli \u015fa\u015fmaz ve g\u00fcvenilir g\u00f6r\u00fcyordu. Darwin\u2019e g\u00f6re Tanr\u0131 her bir yarat\u0131\u011f\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131yla tek tek ilgilenmiyordu. Bu t\u00fcrler, protoplazma denen o karma\u015f\u0131k kimyasal bile\u015fimlerin i\u00e7inde g\u00f6m\u00fcl\u00fc olan do\u011fal kuvvetlerin ve protoplazman\u0131n \u00e7evre etkilerine olan tepkilerinin becerisiyle ortaya \u00e7\u0131k\u0131yordu. Darwin, \u201cSay\u0131s\u0131z yarat\u0131l\u0131\u015f eylemine inanm\u0131yorum\u201d diyor Lyell\u2019a yazd\u0131\u011f\u0131 mektupta. Devamla, \u201cBug\u00fcne dek, t\u00fcrlerin olu\u015fumunun ikincil yasalardan ba\u011f\u0131ms\u0131z oldu\u011fu g\u00f6r\u00fc\u015f\u00fc hakimdi. Asl\u0131nda bilimin bu dal\u0131, geli\u015fmelerinin teolojik a\u015famas\u0131nda bulunan insanlar\u0131n etkisinde\u201d diyor. \u201cDo\u011fal se\u00e7im ilkesiyle en karma\u015f\u0131k yap\u0131lara ula\u015f\u0131labilece\u011fi d\u00fc\u015f\u00fcncesi bana hi\u00e7 ters gelmiyor; ve deneyimim, b\u00f6ylesi ad\u0131m ad\u0131m ilerlemenin olmad\u0131\u011f\u0131 bir yap\u0131n\u0131n bulunmas\u0131n\u0131n zorlu\u011funa i\u015faret ediyor.\u201d<\/p>\n

Darwin\u2019in bu saptamalar\u0131, sir Charles Lyell\u2019\u0131n yerbilimde \u201ckatastrofistlere\u201d kar\u015f\u0131 ba\u015far\u0131yla uygulad\u0131\u011f\u0131 s\u00fcreklilik ilkesinin<\/strong> canl\u0131lar d\u00fcnyas\u0131na uygulan\u0131\u015f\u0131n\u0131 yans\u0131t\u0131r. \u00d6nce g\u00f6kbilimde ortaya \u00e7\u0131kan do\u011fal yasan\u0131n kararl\u0131l\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesi, yava\u015f yava\u015f dalga ve r\u00fczg\u00e2rlar\u0131n k\u0131talar\u0131 olu\u015fturdu\u011fu d\u00fc\u015f\u00fcncesine ta\u015f\u0131nd\u0131. Sonunda erozyonun, okyanus yataklar\u0131ndaki tedirginliklerin, uzun \u00e7evrimlerdeki becerilerine benzetilerek, ya\u015fam\u0131n da bir b\u00f6lgeden bir b\u00f6lgeye, denizlerden karalara ge\u00e7ti\u011fi ger\u00e7e\u011fi sisler ard\u0131ndan g\u00f6r\u00fclmeye ba\u015fland\u0131. Bu belli belirsiz g\u00f6r\u00fc\u015f insan\u0131n tepesinde de dolan\u0131yordu. Her\u015fey de\u011fi\u015firken insan de\u011fi\u015fimden ba\u011f\u0131ms\u0131z olamazd\u0131. E\u011fer bal\u0131klar\u0131n kuyruk ve y\u00fczge\u00e7leri, ku\u015flar\u0131n kanatlar\u0131 ve toynaklar omurgal\u0131lar\u0131n ge\u00e7mi\u015finde bir yerde ayn\u0131 noktaya gidiyorsa, insan ve maymunun eli de ayn\u0131 \u015fekilde g\u00f6zlenebilirdi.<\/p>\n

Bir d\u00fc\u015fler d\u00fcnyas\u0131, insan\u0131n y\u00fcre\u011fini as\u0131rlard\u0131r ferahlatan bir d\u00fc\u015fler d\u00fcnyas\u0131 ortadan kalkmak \u00fczereydi. Bu \u00e7\u00f6ken d\u00fcnya tasar\u0131m d\u00fcnyas\u0131yd\u0131! William Graham, The Creed<\/em> of Science<\/em> (1881) adl\u0131 kitab\u0131nda \u015funlar\u0131 yaz\u0131yordu: \u201c\u00d6yle g\u00f6r\u00fcn\u00fcyor ki, Darwin en sonunda do\u011fal teolojinin bu son ve fethedilemez kalesinin a\u015f\u0131r\u0131 u\u00e7 materyalistlerce d\u00fc\u015f\u00fcr\u00fclmesine yard\u0131m etti\u201d. 1873 y\u0131l\u0131nda Columbia \u00dcniversitesi rekt\u00f6r\u00fc Barnard, \u201cE\u011fer organik evrim do\u011fruysa Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 imk\u00e2ns\u0131z oluyor. E\u011fer bu son bilimsel bulgular insan\u0131n tarih sahnesinde gelip ge\u00e7ici oldu\u011funa i\u015faret edecekse ben daha fazla bilim istemiyorum. T\u0131pk\u0131 atalar\u0131m\u0131z gibi ben de cahil kalmak istiyorum\u201d diyordu. \u0130zleyen y\u0131llarda buna benzer entelekt\u00fcel umars\u0131zl\u0131k \u00e7\u0131\u011fl\u0131klar\u0131 hem Amerika hem de Avrupa\u2019dan y\u00fckseldi.<\/p>\n

\u0130nsan \u00f6nce g\u00f6ky\u00fcz\u00fcn\u00fc uzun s\u00fcre izledi; bu g\u00f6zlem sonucunda zaman\u0131n sonsuzlu\u011funu ve uzay\u0131n s\u0131n\u0131rs\u0131zl\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fc. \u00dczerinde ya\u015fad\u0131\u011f\u0131 gezegen birdenbire c\u00fccele\u015fiverdi. \u015eimdiyse, atalar\u0131n\u0131n a\u011fa\u00e7ta ya\u015fayan primatlardan oldu\u011funu, uzun s\u00fcren Tertiar \u00e7a\u011f i\u00e7inde a\u011fa\u00e7tan yere indi\u011fini ve ya\u015fam sava\u015f\u0131nda neslini s\u00fcrd\u00fcrebilmek i\u00e7in ta\u015flar\u0131 yonttu\u011funu \u00f6\u011frendi. \u0130nsan\u0131n t\u00fcm ba\u015far\u0131lar\u0131 bir anda unutuldu; incinen egolar depremlerle sars\u0131l\u0131yordu. Bridgewater Treatises<\/em> felsefesi darmada\u011f\u0131n olmu\u015ftu. Gazeteler, T\u00fcrlerin K\u00f6keni<\/em>\u2019ne lanet okuyan yaz\u0131larla dolup ta\u015f\u0131yordu. Ancak i\u015f i\u015ften ge\u00e7mi\u015fti! Evrim hipotezini destekleyen kan\u0131tlar s\u0131rada\u011flar gibi dizilmi\u015fti ve s\u0131rada\u011flar\u0131n fethedilemez g\u00fcc\u00fc g\u00fcnden g\u00fcne art\u0131yordu.<\/p>\n

 <\/p>\n

Evrimin \u201cyara izleri\u201dni ta\u015f\u0131yoruz<\/em><\/strong><\/p>\n

    \n
  1. y\u00fczy\u0131l\u0131n entellekt\u00fcel havas\u0131ndaki en \u00f6nemli de\u011fi\u015fiklik, t\u00fcrlerin \u00e7evrelerine uyumlar\u0131n\u0131n g\u00f6zlenip anla\u015f\u0131lmas\u0131 konusunda ya\u015fand\u0131. \u0130nsanl\u0131k, Darwin\u2019le birlikte de\u011fi\u015fik bir d\u00fcnya g\u00f6zlemeye ba\u015flad\u0131. Asl\u0131nda Darwin bu d\u00fc\u015f\u00fcncesini daha 1842 y\u0131l\u0131nda yazd\u0131\u011f\u0131 ilk Essay<\/em> de geli\u015ftirmi\u015fti. Kendisinden \u00f6nce Lamarck\u2019\u0131n yapt\u0131\u011f\u0131 gibi dumura u\u011fram\u0131\u015f organlarla ilgileniyordu. Ge\u00e7mi\u015fin yans\u0131mas\u0131 olan bu organlar kar\u015f\u0131m\u0131za, ortadan kalkm\u0131\u015f ancak izi duran organ fosilleri, g\u00f6vdeye kaynaklanm\u0131\u015fcas\u0131na yap\u0131\u015fm\u0131\u015f kanat \u201cbozuntular\u0131\u201d, ac\u0131 \u00e7ektirmekten ba\u015fka bir i\u015fe yaramayan yirmi ya\u015f di\u015fleri bi\u00e7iminde \u00e7\u0131k\u0131yordu. Canl\u0131 organizmada sakl\u0131, bir i\u015fe yaramayan organlar k\u00fcmesi, t\u0131pk\u0131 y\u00fczy\u0131ll\u0131k \u00e7at\u0131daki at\u0131k e\u015fyalar gibiydi. Bunun \u00fczerine Darwin, \u201cBu duruma \u015fa\u015fmamak elde de\u011fil! Kanat u\u00e7mak i\u00e7in, di\u015f \u0131s\u0131r\u0131p \u00e7i\u011fnemek i\u00e7indir; bundan daha a\u00e7\u0131k bir \u015fey olabilir mi? Ancak bu organlar\u0131n normal kullan\u0131mlar\u0131n\u0131n ger\u00e7ekle\u015fmedi\u011fi durumlar\u0131 g\u00f6zl\u00fcyoruz\u201d diye yaz\u0131yor.<\/li>\n<\/ol>\n

    Bu duruma en usa yatk\u0131n a\u00e7\u0131klama, t\u00fcm canl\u0131 t\u00fcrlerinin evrim ge\u00e7irdi\u011fi ger\u00e7e\u011fidir. Sonsuz zaman i\u00e7inde t\u00fcrler bir \u00e7evreden bir ba\u015fka \u00e7evreye kayarken bi\u00e7imlerini ve \u00f6zelliklerini de de\u011fi\u015ftiriyorlar. Ancak, ge\u00e7i\u015flere ili\u015fkin izler g\u00fcn\u00fcm\u00fcze de sark\u0131yor; atalar\u0131m\u0131zdan kalan \u201cantikalar\u0131\u201d, \u201ceski e\u015fyalar\u0131\u201d \u201c\u00e7at\u0131 katlar\u0131na\u201d at\u0131yoruz. K\u0131sacas\u0131, ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnya yara ve berelerle dolu, kusurlu bir d\u00fcnya; asla tamamen ayarlanamam\u0131\u015f bir d\u00fcnya, \u00e7\u00fcnk\u00fc duragan de\u011fil, devingen! Oyun s\u00fcr\u00fcyor, Sir Arthur Keith\u2019in betimlemesiyle evrimin \u201cyara izlerini\u201d ta\u015f\u0131yoruz. S\u0131rt\u0131m\u0131z a\u011fr\u0131yor, v\u00fccudumuzda art\u0131k kullanmad\u0131\u011f\u0131m\u0131z kaslar var; hi\u00e7 de i\u015flevsel olmayan k\u0131llara sahibiz. T\u00fcm bunlar ba\u015fka bir d\u00fcnyadan haber veriyor; ba\u015fka bir oyunun oynand\u0131\u011f\u0131 ve ge\u00e7mi\u015fte kalan bir d\u00fcnya. Ger\u00e7ekten de de\u011fi\u015fimlere u\u011frayarak bug\u00fcnlere geldik.<\/p>\n

     <\/p>\n

    \u201cSaat\u00e7\u0131\u201d yok edilmi\u015fti, ancak\u2026<\/em><\/strong><\/p>\n

    Darwin felsefi a\u00e7\u0131dan bir\u00e7ok ba\u015far\u0131 elde etti. Evrim s\u00fcrecinin de\u011fi\u015fik yanlar\u0131na getirdi\u011fi yorumlar\u0131n do\u011frulu\u011fu zamanla g\u00f6r\u00fcld\u00fc, daha da g\u00f6r\u00fclecek. Kendisi bu ba\u011flamda, \u201cBen, benden sonrakilerin otobana \u00e7evirece\u011fi bir patika a\u00e7t\u0131m\u201d diyerek d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131ndaki evrimci geli\u015fmeyi de \u00e7arp\u0131c\u0131 bir bi\u00e7imde vurgulad\u0131. Bu g\u00f6r\u00fc\u015f Progressionists<\/strong> ak\u0131m\u0131n insan-merkezli romantik evrimci modelini y\u0131kt\u0131. Darwin\u2019in felsefesi insan\u0131 di\u011fer varl\u0131klarla birlikte, ikincil kuvvetlerin etkisi alt\u0131nda evrim ge\u00e7iren s\u0131radan bir varl\u0131\u011fa indirdi. Onu mitolojik ve do\u011fa\u00fcst\u00fc tuzaklardan kurtard\u0131. Bacon, Ray, White gibi Parson Naturalist<\/strong> ak\u0131m\u0131n t\u00fcm gelene\u011fini yok etti. William Paley\u2019nin \u201csaat\u201d (evren) ve \u201csaat\u00e7\u0131\u201d (Tanr\u0131) modeli yerini mekanik nedenlere b\u0131rakt\u0131.<\/p>\n

    E\u011fer T\u00fcrlerin K\u00f6keni<\/em>\u2019ne veya bu kitap \u00e7evresinde geli\u015fen tart\u0131\u015fmalara bakacak olursak, Darwin\u2019in, tasar\u0131m sav\u0131n\u0131 tasar\u0131m cephesinden y\u0131kmad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. O yaln\u0131zca \u201csaat\u201d ve \u201csaat\u00e7\u0131\u201dy\u0131 yok etti! Darwin\u2019in yak\u0131n \u00e7evresinde bulunan ve tanr\u0131 tan\u0131rl\u0131\u011fa (theism) en yatk\u0131n olan Asa Gray, 1863 y\u0131l\u0131nda Candolle\u2019e yazd\u0131\u011f\u0131 bir mektupta \u015funlar\u0131 s\u00f6yl\u00fcyor: \u201cDarwin\u2019in tasar\u0131m d\u00fc\u015f\u00fcncesini yads\u0131d\u0131\u011f\u0131n\u0131 biliyorum; ancak kuram\u0131n\u0131 geli\u015ftirirken s\u00fcrekli tasar\u0131ma ili\u015fkin kan\u0131tlar\u0131 sunuyor\u201d. Asl\u0131nda Darwin\u2019in yaln\u0131zca belli t\u00fcrden bir tasar\u0131m\u0131<\/strong> yoketti\u011fini en erken duyumsayanlardan biri Asa Gray idi. Y\u0131k\u0131lan \u201cson tasar\u0131m<\/strong>\u201dd\u0131. \u00d6zel yarat\u0131l\u0131\u015f tasar\u0131m\u0131 bir bitki veya hayvan\u0131n t\u00fcm zamanlarda ge\u00e7erli olan belli bir ama\u00e7 i\u00e7in yarat\u0131l\u0131\u015f\u0131 demektir. Buna di\u011fer bir deyi\u015fle \u201cson tasar\u0131m\u201d denir. Bu t\u00fcr tasar\u0131m erken d\u00f6nem do\u011fal teologlar\u0131n savundu\u011fu tasar\u0131md\u0131. Bunlar\u0131n sonuncusu Paley ve Bridgewater Treatises<\/em> oldu. \u201cSon\u201d s\u00f6zc\u00fc\u011f\u00fc teologlar\u0131n s\u0131rt\u0131na m\u00fcthi\u015f bir y\u00fck bindiriyordu.<\/p>\n

    Tasar\u0131m fanatikleri \u201csaat\u00e7\u0131\u201dn\u0131n amac\u0131n\u0131 betimlemeye \u00e7al\u0131\u015ft\u0131lar, ancak bu \u00e7abalar\u0131 sonunda \u201csaat\u00e7\u0131\u201dn\u0131n herhangi bir son amac\u0131n\u0131n olmad\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fcler! Dahas\u0131, s\u00f6z\u00fcn\u00fc ettikleri \u201csaat\u201d, kendi i\u00e7 yap\u0131s\u0131n\u0131n yeniden \u00f6rg\u00fctlenmesiyle \u201csaat\u201d olmaktan \u00e7\u0131k\u0131p, kendi kendini y\u00f6nlendiren bir pusulaya d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fc! Benzetme son derece a\u00e7\u0131k! Evrimciler do\u011fan\u0131n \u201ckendi kendini olu\u015fturan \u015feyler yapt\u0131\u011f\u0131n\u0131\u201d g\u00f6rm\u00fc\u015ft\u00fc. Ve b\u00f6ylece uzman bir \u201csaat\u00e7\u0131 zanaatk\u00e2ra\u201d gerek kalmam\u0131\u015ft\u0131! Heyecan o denli y\u00fcksekti ki sorulmas\u0131 gereken soru ancak \u00e7ok sonralar\u0131 sorulabildi: \u201cDo\u011fa ni\u00e7in \u2018\u015feyler\u2019e kendi kendilerini olu\u015fturma izni veriyor?\u201d Bu soru ku\u015fkusuz bilimin yan\u0131tlayamayaca\u011f\u0131 ancak felsefesini yapabilece\u011fi bir sorudur. Bilim son h\u00fccreye dek inip organizmay\u0131 tan\u0131yabilir; belki birg\u00fcn canl\u0131 organizman\u0131n en temel yap\u0131 ta\u015flar\u0131n\u0131 da olu\u015fturabilir. Ancak, \u201cni\u00e7in?\u201d sorusuna yan\u0131t zaten aram\u0131yor. Newton, \u00e7ekim yasas\u0131yla bir k\u00fctlenin bir ba\u015fka k\u00fctleyi \u201cni\u00e7in\u201d \u00e7ekti\u011fini de\u011fil, \u201cnas\u0131l\u201d \u00e7ekti\u011fini betimledi.<\/p>\n

    Darwin safl\u0131k derecesinde basit olan tasar\u0131m sav\u0131na \u00f6ld\u00fcr\u00fcc\u00fc bir darbe indirdi. Ancak, Thomas Huxley\u2019in de ay\u0131rd\u0131na vard\u0131\u011f\u0131 gibi, ya\u015famda, insan\u0131n anlad\u0131\u011f\u0131 anlamda bir son olmasa da h\u00e2l\u00e2 belli bir y\u00f6ne do\u011fru gidi\u015ften s\u00f6z etmek olas\u0131d\u0131r. Darwin sonras\u0131 y\u0131llarda organizmik bir felsefenin geli\u015fimine yard\u0131mc\u0131 olabilecek \u201cince\u201d bir teleoloji geli\u015ftirilebilirdi. Canl\u0131 organizman\u0131n i\u015flevsel bir b\u00fct\u00fcn oldu\u011funa ili\u015fkin Cuvier g\u00f6r\u00fc\u015f\u00fc Darwin\u2019in g\u00f6r\u00fc\u015f\u00fcnden \u00e7ok daha iyiydi. \u0130\u015flevsel bir organizman\u0131n kararl\u0131l\u0131\u011f\u0131 Cuvier\u2019i derinden etkilemi\u015fti. Darwin ise de\u011fi\u015fimler kuram\u0131yla ilgilendi. Bu de\u011fi\u015fikli\u011fe neden olan s\u00fcre\u00e7lerin pe\u015fine d\u00fc\u015ft\u00fc\u011f\u00fcnden organizman\u0131n i\u00e7 \u00f6rg\u00fctlenme yetene\u011fini g\u00f6zard\u0131 etti. Bu konular g\u00fcndeme geldi\u011finde, \u201cgizemli korelasyonlar yasas\u0131\u201d veya \u201ckarma\u015f\u0131k yasalar\u201d gibi s\u00f6zc\u00fck ve kavramlarla ge\u00e7i\u015ftirdi. Bunun i\u00e7in Darwin\u2019i su\u00e7layamay\u0131z. Bug\u00fcn bile b\u0131rak\u0131n bir organizman\u0131n i\u00e7inde s\u00fcregelen say\u0131s\u0131z etkinlikleri denetleyen \u201c\u015fey\u201din neli\u011finin anla\u015f\u0131lmas\u0131n\u0131, bir h\u00fccrenin bile\u015fen par\u00e7alar\u0131n\u0131n bile nas\u0131l bir araya gelip kendi i\u00e7inde etkinlik ba\u015flatt\u0131\u011f\u0131n\u0131 hen\u00fcz bilemiyoruz.<\/p>\n

    T\u00fcrlerin K\u00f6keni<\/em>\u2019nin yay\u0131mlanmas\u0131ndan sonra dikkatler organizman\u0131n d\u0131\u015f \u00e7evreyle olan sava\u015f\u0131m\u0131na y\u00f6neldi. Canl\u0131 organizman\u0131n en gizemli yanlar\u0131 bir kenara b\u0131rak\u0131ld\u0131. \u00d6rne\u011fin, \u201cOrganizman\u0131n i\u00e7 dizgeleri nas\u0131l denetleniyor ve bir d\u00fczene konuyor?\u201d sorusu yan\u0131tlanmad\u0131. Darwin \u00e7evreye uyum ve de\u011fi\u015fikliklerle ilgilenirken Cuvier s\u0131n\u0131f<\/strong> ve phyla<\/strong>\u2019lar\u0131n kararl\u0131l\u0131klar\u0131yla ilgileniyordu. Her ikisi de derin g\u00f6r\u00fc\u015fe sahip do\u011fabilimcisiydi. E\u011fer bu iki ayr\u0131 yetenek bir tek bedende bulu\u015fmu\u015f olsayd\u0131, daha sonraki y\u0131llarda ya\u015fanan kafa kar\u0131\u015f\u0131kl\u0131\u011f\u0131 ya\u015fanmayabilirdi. \u0130nsan \u00f6mr\u00fc s\u0131n\u0131rl\u0131; g\u00fc\u00e7l\u00fc bir us kendi ilgi alan\u0131n\u0131 izlerken izleyicilerini uzun y\u0131llar ba\u015fka y\u00f6nlere kayd\u0131rabiliyor. Lamarck\u2019\u0131 dikkate almayan Cuvier de, Cuvier\u2019nin organizmik yan\u0131n\u0131 dikkate almayan Darwin de ba\u015fka yollarda birazc\u0131k yitip gittiler.<\/p>\n

     <\/p>\n

    Birlikte uyum sa\u011flama<\/em><\/strong><\/p>\n

    Peki, tasar\u0131m de\u011filse ne? Do\u011fal se\u00e7ilim<\/strong>! Darwin do\u011fal se\u00e7ilim benzetmesinde (metaforunda) birbirinden ba\u011f\u0131ms\u0131z en az \u00fc\u00e7 kavram\u0131 bir araya topluyordu: 1) T\u00fcrlerin birbirine ba\u011f\u0131ml\u0131l\u0131\u011f\u0131, 2) \u015fans ve 3) rekabet.<\/p>\n

    \u015eans kavram\u0131ndan Darwin\u2019in ne anlad\u0131\u011f\u0131na ge\u00e7meden \u00f6nce, \u201cDo\u011fal se\u00e7ilim diyorsunuz da, se\u00e7en kim?\u201d sorusunun yan\u0131t\u0131n\u0131 Darwin\u2019in nas\u0131l yan\u0131tlad\u0131\u011f\u0131n\u0131 hemen belirtelim: \u201c\u0130nsandan sonsuz kez daha zeki, ancak her\u015feyi bilen yarat\u0131c\u0131 de\u011fil!\u201d (Infinitely more sagacious than man but not omniscient Creator). \u201c\u015eans\u201d s\u00f6zc\u00fc\u011f\u00fc Darwin\u2019in kulland\u0131\u011f\u0131 s\u00f6zc\u00fckler i\u00e7inde en \u00e7ok kafa kar\u0131\u015ft\u0131ran\u0131 olmu\u015ftur. \u201c\u015eans\u201d kavram\u0131yla ilgili bas\u0131l\u0131 g\u00f6r\u00fc\u015fleri iki z\u0131t u\u00e7ta incelenebilir. Bir yanda, \u201c\u015fans\u0131 herhangi bir \u015feyin nedeni olarak g\u00f6rmenin do\u011fru olmayaca\u011f\u0131n\u0131, b\u00f6ylesi bir dilin, olay\u0131n nedenine ili\u015fkin bilgi sahibi olmad\u0131\u011f\u0131m\u0131z anlam\u0131na gelece\u011fine\u201d de\u011finiyor. Di\u011fer yandan, baz\u0131 olaylar\u0131n \u2018raslant\u0131sal\u2019 (accidental) oldu\u011funa ili\u015fkin a\u00e7\u0131k ve uzunca pasajlar\u0131 vard\u0131r (Variation II, s. 431). Raslant\u0131sal olaylar iki veya daha fazla nedensellik zincirinin kazayla kesi\u015fmesidir. Bu iki kullan\u0131mdan birincisi, bas\u0131l\u0131 eserlerinde daha \u00e7ok kullan\u0131lm\u0131\u015ft\u0131r. Ancak \u201c\u015fans\u201d kavram\u0131 erken notlar\u0131nda ve el yazmalar\u0131nda daha s\u0131k\u00e7a kullan\u0131lm\u0131\u015ft\u0131r. Daha sonra bu \u201c\u015fans\u201d kavram\u0131n\u0131n b\u0131rak\u0131l\u0131\u015f\u0131n\u0131n nedeni bilinmiyor! Kavram, Darwin kuram\u0131nda en ba\u015f\u0131ndan beri \u00f6nemli bir yer tutmu\u015ftur.<\/p>\n

    Bu nedenle Darwin\u2019in \u201c\u015fans\u201d s\u00f6zc\u00fc\u011f\u00fc konusundaki karars\u0131zl\u0131\u011f\u0131n\u0131 dikkatle incelemeliyiz. \u201c\u015eans\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn belirsizli\u011fi ku\u015fkusuz olay\u0131n \u201cnedeni\u201dnin belirsizli\u011fiyle s\u0131k\u0131 s\u0131k\u0131ya ili\u015fkilidir. Darwin herbir organik de\u011fi\u015fimin (modification) kendine \u00f6zg\u00fc, tam ve yeterli bir nedeninin olaca\u011f\u0131, birbirine benzer 100 farkl\u0131 ortamda 100 kez ger\u00e7ekle\u015fti\u011finde 100 kez birbirine denk sonu\u00e7lar verece\u011fi konusunda diretmi\u015ftir.<\/p>\n

    Darwin\u2019in \u201c\u015fans\u201d, \u201czorunluluk\u201d ve \u201ctasar\u0131m\u201da ili\u015fkin g\u00f6r\u00fc\u015flerini bas\u0131l\u0131 eserlerinde bulabiliriz. The Variation of Animals and Plants under Domestication<\/em> adl\u0131 \u00e7al\u0131\u015fmas\u0131n\u0131n sonundaki betimlemeden (allegory) anlayabiliriz. Bu betimlemede, bir heyelan\u0131n dibinde bulunabilecek de\u011fi\u015fik \u015fekil ve boyutlardaki ta\u015flarla bir bina yapmaya \u00e7al\u0131\u015fan mimar kullan\u0131yor. Binan\u0131n y\u00fckselmesi evrimci diziyle kar\u015f\u0131la\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Her ikisi de (de\u011fi\u015fik boyut ve \u015fekildeki ta\u015flar ve organik de\u011fi\u015fiklikler) nedensellik ba\u011flam\u0131nda belirlenmi\u015f ve nedensellikle a\u00e7\u0131klanabilen olaylar dizisidir. Ancak, heyelan\u0131n dibindeki kayalar\u0131n par\u00e7alanma nedenleri veya yasalar\u0131n dizelgesini yapt\u0131\u011f\u0131m\u0131zda hem bir dizi yasan\u0131n hem de mimar tasar\u0131m\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 i\u015faret edebilecek bir tek kuramsal \u00e7er\u00e7eve yoktur. Darwin bir yanda organik de\u011fi\u015fikliklerin nedenleri, di\u011fer yanda da \u00fcretken bir neslin ortaya \u00e7\u0131kma \u015fans\u0131n\u0131 belirleyen se\u00e7ici kuvvetleri benzer bi\u00e7imde birbirinden ay\u0131rd\u0131.<\/p>\n

    Bu betimlemeyle do\u011fada ger\u00e7ek anlamdaki \u015fans olaylar\u0131n\u0131n ne her\u015feyi kucaklayan Laplace\u2019c\u0131 belirlenebilirlikle (determinism) ne de her\u015feyi kucaklayan ilahi tasar\u0131mla a\u00e7\u0131klanabilece\u011fi iletisini veriyordu.<\/p>\n

    Evrim hipotezinin utkusu, istatistiksel olas\u0131l\u0131\u011f\u0131 devasa boyutlarda d\u00fc\u015f\u00fck ancak varl\u0131\u011f\u0131 tart\u0131\u015f\u0131lmaz olan uyumu<\/strong> (adaptation), do\u011fa\u00fcst\u00fc veya bilinemez veya gizemli g\u00fc\u00e7lere ba\u015fvurmaks\u0131z\u0131n a\u00e7\u0131klamas\u0131nda yatar. Dirimbilimciler uyumun varl\u0131\u011f\u0131n\u0131n tart\u0131\u015fmas\u0131z olu\u015funu veya \u201ctart\u0131\u015fmas\u0131z uyum\u201du, \u015fans eseri olu\u015famayacak denli karma\u015f\u0131k (complex) uyum olarak tan\u0131mlar. Bu durumda, bir kuram, herhangi bir olguyu a\u00e7\u0131klarken nas\u0131l olur da \u201ck\u00f6r\u201d fiziksel kuvvetlere ba\u015fvurabilir? Darwin\u2019in yan\u0131t\u0131 son derece yal\u0131n: birlikte uyum sa\u011flam\u0131\u015f olan<\/strong> (coadapted) par\u00e7alar\u0131n bir araya geli\u015fi ans\u0131z\u0131n olmam\u0131\u015ft\u0131r. Bu par\u00e7alar k\u00fc\u00e7\u00fck a\u015famalarla bir araya gelmi\u015ftir. Bu a\u015famalar ger\u00e7ekten de \u00e7ok k\u00fc\u00e7\u00fck olmal\u0131d\u0131r. E\u011fer b\u00f6yle d\u00fc\u015f\u00fcnmezsek, ba\u015fa d\u00f6ner ve \u201ckarma\u015f\u0131kl\u0131\u011f\u0131 devasa boyutlarda olan yap\u0131n\u0131n \u015fans eseri olu\u015fma olas\u0131l\u0131\u011f\u0131 devasa boyutlarda d\u00fc\u015f\u00fckt\u00fcr\u201d bi\u00e7imindeki yanl\u0131\u015f saptamaya tak\u0131l\u0131r kal\u0131r\u0131z.<\/p>\n

    Richard Dawkins \u201cUniversal Darwinism\u201d adl\u0131 makalesinde \u015funlar\u0131 yaz\u0131yor: \u201cBir organ olarak g\u00f6z\u2019\u00fc d\u00fc\u015f\u00fcnelim. G\u00f6z\u2019de \u00e7ok say\u0131da (bu say\u0131ya N<\/em> diyelim), ba\u011f\u0131ms\u0131z olarak birlikte uyum sa\u011flam\u0131\u015f<\/strong> par\u00e7a vard\u0131r. Bu N<\/em> say\u0131daki par\u00e7adan herhangi birisinin varl\u0131\u011fa y\u00fckselmesiyle ilgili a priori olas\u0131l\u0131k (*) imk\u00e2ns\u0131z d\u00fczeyinde olmasa da \u00e7ok d\u00fc\u015f\u00fck bir olas\u0131l\u0131kt\u0131r. Bu olas\u0131l\u0131\u011f\u0131, deniz k\u0131y\u0131s\u0131ndaki kristal bir \u00e7ak\u0131l ta\u015f\u0131n\u0131n zamanla mercek bi\u00e7imine cilalanmas\u0131 olas\u0131l\u0131\u011f\u0131na benzetebiliriz. Herhangi bir par\u00e7an\u0131n uyumu \u201ck\u00f6r\u201d fiziksel kuvvetlerle ger\u00e7ekle\u015fmi\u015f olabilir. E\u011fer birlikte uyum sa\u011flam\u0131\u015f olan N<\/em> par\u00e7adan herbiri kendi k\u00fc\u00e7\u00fck katk\u0131s\u0131n\u0131 sunarsa, N <\/em>par\u00e7adan olu\u015fan bu organ uzun bir zaman aral\u0131\u011f\u0131nda ortaya \u00e7\u0131kabilir. Bu duruma en iyi \u00f6rnek, yarat\u0131l\u0131\u015f\u00e7\u0131lar\u0131n tap\u0131na\u011f\u0131n\u0131n \u015feref madalyas\u0131 sahibi olan g\u00f6zd\u00fcr. G\u00f6z\u00fcn bir par\u00e7as\u0131 g\u00f6z\u00fcn yoklu\u011fundan daha iyidir: \u00f6rne\u011fin, merce\u011fi veya g\u00f6zbebe\u011fi (pupil) olmayan bir g\u00f6z, \u00fczerine g\u00f6lgesi d\u00fc\u015fm\u00fc\u015f olan d\u00fc\u015fman\u0131n\u0131 h\u00e2l\u00e2 alg\u0131layabilir.<\/p>\n

    \u201cUyum sa\u011flayan karma\u015f\u0131k yap\u0131ya Darwin\u2019in getirdi\u011fi a\u00e7\u0131klama, ans\u0131z\u0131n, raslant\u0131sal, \u00e7ok boyutlu \u015fans yerine, a\u015fama a\u015fama, \u015fans niteli\u011fini yitirmi\u015f \u015fans bi\u00e7imindedir. Uyum s\u00fcrecine \u015fans kesinlikle bula\u015f\u0131yor. Ancak, \u015fans\u0131 b\u00fcy\u00fck ad\u0131mlar bi\u00e7iminde paketleyip sunan kuram, \u015fans\u0131 k\u00fc\u00e7\u00fck a\u015famalar bi\u00e7iminde daha geni\u015f bir zaman aral\u0131\u011f\u0131na yayan kuramdan daha inan\u0131lmaz bir kuramd\u0131r. Bu durum bizi evrensel dirimbilimin genel ilkesine g\u00f6t\u00fcr\u00fcr. Evrenin her neresinde olursa olsun, uyum g\u00f6steren karma\u015f\u0131k yap\u0131lar b\u00fcy\u00fck ve ans\u0131z\u0131n ger\u00e7ekle\u015fen de\u011fi\u015fimlerden de\u011fil, bir dizi k\u00fc\u00e7\u00fck de\u011fi\u015fimlerden olu\u015facakt\u0131r.\u201d<\/p>\n

     <\/p>\n

    Tasar\u0131m\u0131n \u00f6l\u00e7\u00fct\u00fc yok. Peki, evrimin \u00f6l\u00e7\u00fct\u00fc?<\/em><\/strong><\/p>\n

    \u0130lerleme, evrim, vb. kavramlar\u0131n nicel \u00f6l\u00e7\u00fctlerini veremezsek bu kavramlar soyut felsefi kavramlar olarak kal\u0131r. Oysa bilimin ama\u00e7lar\u0131ndan birisi geli\u015ftirdi\u011fi kavramlar\u0131 somuta indirgemektir. Bilgi, teknoloji arac\u0131l\u0131\u011f\u0131yla somuta indirgenir ve insanl\u0131\u011f\u0131n hizmetine sunulur.<\/p>\n

    Evrenin evrimini, insan\u0131 da kapsayacak bi\u00e7imde, en geni\u015f anlamda tan\u0131mlamam\u0131z gerekirse \u00fc\u00e7 alandan s\u00f6zetmeliyiz: Evrim, 1) ussal olarak<\/strong>, ki\u015finin tasar\u0131m gibi dinsel \u00f6\u011fretilerin ve metafizi\u011fin dumura u\u011frat\u0131c\u0131 etkilerinden olan uzakl\u0131\u011f\u0131yla; 2) \u00f6zdeksel olarak<\/strong> artan erke (enerji) ak\u0131s\u0131yla ve 3) toplumsal olarak<\/strong>, varolan\u0131 de\u011fi\u015ftirme sava\u015f\u0131m\u0131na etkin ve \u00f6rg\u00fctl\u00fc kat\u0131l\u0131m\u0131yla \u00f6l\u00e7\u00fcl\u00fcr.<\/p>\n

     <\/p>\n

    (*) a priori olas\u0131l\u0131k<\/strong>: \u00f6rnek uzay\u0131ndaki eleman say\u0131s\u0131 bilinen olas\u0131l\u0131k hesaplamas\u0131 i\u00e7in kullan\u0131l\u0131r. \u00d6rne\u011fin, yaz\u0131-tura deneyinde \u00f6rnek uzaydaki eleman say\u0131s\u0131 2; zar atma deneyinde, 6… a priori olas\u0131l\u0131k kavram\u0131n\u0131n \u00f6nemi aminoasit kombinasyonlar\u0131n\u0131n olu\u015fma olas\u0131l\u0131\u011f\u0131n\u0131n olduk\u00e7a k\u00fc\u00e7\u00fck oldu\u011fundan yola \u00e7\u0131k\u0131larak evrenin bir ilahi g\u00fc\u00e7 taraf\u0131ndan \u201ctasarland\u0131\u011f\u0131\u201d sav\u0131nda g\u00f6r\u00fcl\u00fcr. Denge durumundan uzak ko\u015fullarda, Boltzmann\u2019\u0131n d\u00fczen ilkesinin <\/strong>temelini olu\u015fturan de\u011ferleri \u00f6nceden belirlenmi\u015f olas\u0131l\u0131k kavram\u0131 (a priori probability<\/em>) ge\u00e7erli de\u011fildir. Karars\u0131z dizgenin alabilece\u011fi durumlara \u00f6nceden<\/strong> e\u015fit olas\u0131l\u0131l\u0131klar bi\u00e7en hipotezi kullanarak complexion<\/strong> say\u0131s\u0131n\u0131 hesaplamak \u201cyarat\u0131l\u0131\u015f\u00e7\u0131lar\u201d\u0131 sa\u00e7ma sapan savlara g\u00f6t\u00fcr\u00fcyor.<\/p>\n

     <\/p>\n

    KAYNAKLAR<\/strong><\/p>\n

    1) Edward Manier, The Young Darwin and His Cultural Circle<\/em>, D. Reidel Pub. Co., Dordrecht, 1978.<\/p>\n

    2) Loren Eiseley, Darwin\u2019s Century<\/em>, Anchor Books, 1961.<\/p>\n

    3) Richard Dawkins, \u201cUniversal Darwinism\u201d in D.S. Bendall(ed.), Evolution from Molecules to Men<\/em>, CUP, Cambridge, 1985.<\/p>\n

    4) Ilya Prigogine, Isabelle Stengers, Order Out of Chaos<\/em>, Flamingo, 1984.<\/p>\n

    5) Bertrand Russell, A History of Western Philosophy<\/em>, Simon & Schusler, NY, 1964.<\/p>\n

     <\/p>\n

     <\/p>\n

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

    \u0130nsan \u00f6nce g\u00f6ky\u00fcz\u00fcn\u00fc uzun s\u00fcre izledi; bu g\u00f6zlem sonucunda zaman\u0131n sonsuzlu\u011funu ve uzay\u0131n s\u0131n\u0131rs\u0131zl\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fc. \u00dczerinde ya\u015fad\u0131\u011f\u0131 gezegen birdenbire c\u00fccele\u015fiverdi. \u015eimdiyse, atalar\u0131n\u0131n a\u011fa\u00e7ta ya\u015fayan primatlardan oldu\u011funu, uzun s\u00fcren Tertiar \u00e7a\u011f i\u00e7inde a\u011fa\u00e7tan yere indi\u011fini ve ya\u015fam sava\u015f\u0131nda neslini s\u00fcrd\u00fcrebilmek i\u00e7in ta\u015flar\u0131 yonttu\u011funu \u00f6\u011frendi. \u0130nsan\u0131n t\u00fcm ba\u015far\u0131lar\u0131 bir anda unutuldu; incinen egolar depremlerle sars\u0131l\u0131yordu. Gazeteler, T\u00fcrlerin […]<\/p>\n","protected":false},"author":475,"featured_media":9741,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[99,38,224,32,221],"tags":[],"class_list":["post-9740","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-61-sayi","category-dergi-sayilari","category-din-ve-dinler-tarihi","category-evrim","category-felsefe"],"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