{"id":4794,"date":"2010-11-30T11:02:24","date_gmt":"2010-11-30T08:02:24","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/11\/30\/mekanin-derinligi-zamanin-derinliginin-alegorisidir-mutlak-ve-ideal-zaman-philip-turetzky\/"},"modified":"2010-11-30T11:02:24","modified_gmt":"2010-11-30T08:02:24","slug":"mekanin-derinligi-zamanin-derinliginin-alegorisidir-mutlak-ve-ideal-zaman-philip-turetzky","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/11\/30\/mekanin-derinligi-zamanin-derinliginin-alegorisidir-mutlak-ve-ideal-zaman-philip-turetzky\/","title":{"rendered":"Mekan\u0131n derinli\u011fi, zaman\u0131n derinli\u011finin alegorisidir | Mutlak ve \u0130deal Zaman – Philip Turetzky"},"content":{"rendered":"

Mekan\u0131n derinli\u011fi, zaman\u0131n derinli\u011finin alegorisidir.<\/em>
Charles Baudelaire<\/strong><\/p>\n

Rene Descartes’a (1596-1650) g\u00f6re, nesnel maddeler ve \u00f6znel durumlar aras\u0131ndaki ay\u0131r\u0131m farkl\u0131 t\u00f6zlerin d\u00fcalizmidir. Bu t\u00f6zlerin her biri, temel bir niteli\u011fin de\u011fi\u015fimini ortaya koyabilirler: Maddeler esas olarak uzan\u0131ma; uslar da d\u00fc\u015f\u00fcnceye sahiptirler. Descartes, zaman ve s\u00fcre aras\u0131nda bir ay\u0131r\u0131m yapmas\u0131na ra\u011fmen, bu ay\u0131r\u0131m us ve beden aras\u0131ndaki ay\u0131r\u0131ma g\u00f6re yap\u0131lmaz. T\u00f6zlerin, bedensel ve ussal olarak s\u00fcreleri vard\u0131r. S\u00fcre, yarat\u0131lan bir t\u00f6z\u00fcn varl\u0131\u011f\u0131n\u0131 devam ettirmesi \u00f6l\u00e7\u00fcs\u00fcnde ortaya \u00e7\u0131kar. Tanr\u0131n\u0131n nedensel etkinli\u011fi, yarat\u0131lan bir t\u00f6z\u00fcn varl\u0131k haline gelmesi i\u00e7in de\u011fil, onun devam\u0131 i\u00e7in de gereklidir.[1] Di\u011fer yandan, Descartes zaman\u0131 geleneksel bir g\u00f6r\u00fc\u015f olan, hareketin \u00f6l\u00e7\u00fcs\u00fc anlam\u0131yla ele al\u0131r. Fakat zaman\u0131 sadece ‘s\u00fcre nosyonu’ olarak de\u011fil, ‘… bir d\u00fc\u015f\u00fcnme tarz\u0131’ olarak da g\u00f6r\u00fcr.[2] Bu nedenle zaman, yarat\u0131lan t\u00f6zlerin s\u00fcresini \u00f6l\u00e7en soyut, \u00f6znel bir d\u00fc\u015f\u00fcnme tarz\u0131d\u0131r. Zaman ve s\u00fcre aras\u0131ndaki bu ay\u0131r\u0131m, modern \u00e7a\u011f\u0131n tart\u0131\u015fmalar\u0131na iyice n\u00fcfuz eden zaman\u0131n ger\u00e7ekli\u011fi ve idealli\u011fi hakk\u0131ndaki problemleri \u015fekillendirir.
Mutlak Zaman: Newton<\/p>\n

Nicholes Bonet’in \u00e7al\u0131\u015fmalar\u0131ndaki do\u011fal ve matematiksel zaman ay\u0131r\u0131m\u0131 ve hareketten ba\u011f\u0131ms\u0131z bir matematiksel de\u011fi\u015fken olarak zaman\u0131 ele al\u0131\u015f bi\u00e7imi, Isaac Newton’un (1642-1727) \u00e7al\u0131\u015fmas\u0131ndaki mutlak zaman fikrinin geli\u015fmesi i\u00e7in bir a\u015fama niteli\u011findeydi. Descartes, mekan \u00fczerine koordinatlar geometrisini geli\u015ftirdi, fakat zaman\u0131 geometriyle ili\u015fkilendirerek incelemedi. Bununla birlikte Galileo (1564-1642) d\u00fczenli aral\u0131klar\u0131n s\u0131n\u0131rlar\u0131n\u0131 \u00e7izen bir \u00e7izgi arac\u0131l\u0131\u011f\u0131yla zaman\u0131 geometrik olarak zaten belirtmi\u015fti.[3] Zaman\u0131n bu geometrik belirlenimi, mekanik saatin e\u015f da\u011f\u0131l\u0131ml\u0131 d\u00fczenlili\u011fi gibi zaman\u0131n mekanla \u00f6zde\u015fli\u011fini destekler ve zaman\u0131n hareket kar\u015f\u0131s\u0131ndaki \u00f6nceli\u011fini sa\u011flamla\u015ft\u0131r\u0131r. Newton’a g\u00f6re zaman ne hareket say\u0131s\u0131 ne de cisimlerin s\u00fcresidir; hareketin ve cisimlerin varl\u0131k miktar\u0131d\u0131r. Zaman, yarat\u0131lan d\u00fcnyan\u0131n varl\u0131\u011f\u0131 ya da yoklu\u011fundan ba\u011f\u0131ms\u0131z olarak kendi do\u011fas\u0131na sahiptir.<\/p>\n

Newton’un \u00f6zel \u00f6\u011fretmeni Isaac Barrow (1630-1677), Newtoncu teze haz\u0131rl\u0131k niteli\u011finde olan bir g\u00f6r\u00fc\u015f ifade eder.[4] Barrow, zaman\u0131n ne hareket ne durgunluk ne de bilin\u00e7 anlam\u0131na geldi\u011fini s\u00f6yler; zaman do\u011fal d\u00fcnyan\u0131n konumunu veya varolu\u015funu g\u00f6z \u00f6n\u00fcne almadan d\u00fczenli bir bi\u00e7imde ak\u0131p gider. Biz zaman\u0131 baz\u0131 \u00f6l\u00e7\u00fcler arac\u0131l\u0131\u011f\u0131yla alg\u0131lar\u0131z, ama alg\u0131 zaman\u0131n varolu\u015fu i\u00e7in gerekli de\u011fildir. Zaman\u0131n \u00f6l\u00e7\u00fcm\u00fc, hareketi gerektirir. Zaman, e\u015f da\u011f\u0131l\u0131ml\u0131 olarak akt\u0131\u011f\u0131 i\u00e7in de yaln\u0131zca yal\u0131n e\u015f da\u011f\u0131l\u0131ml\u0131 hareket bir zaman \u00f6l\u00e7\u00fcs\u00fcnde baz al\u0131nabilir. Galileo ile uyu\u015fumlu olarak Barrow, zaman\u0131 homojen geometrik bir b\u00fcy\u00fckl\u00fck bi\u00e7iminde de\u011ferlendirir. Zaman ya s\u00fcrekli olarak akan b\u00f6l\u00fcnmez anlar yoludur ya da uzunlamas\u0131na yay\u0131lm\u0131\u015f olan tek bir anlar dizisidir. Her iki durumda da kar\u015f\u0131m\u0131za d\u00fcz matematiksel bir \u00e7izgi \u00e7\u0131kar. Zaman, d\u00fcnya yarat\u0131lmadan \u00f6nce de vard\u0131; sonsuz ge\u00e7mi\u015ften sonsuz gelece\u011fe do\u011fru uzay\u0131p gider. Bundan dolay\u0131 zaman akt\u00fcel bir varolu\u015f de\u011fildir, fakat potansiyel anlamda kal\u0131c\u0131 bir varolu\u015ftur. Barrow’a g\u00f6re bu potansiyel zaman Tanr\u0131’n\u0131n sonsuz kal\u0131c\u0131l\u0131\u011f\u0131na e\u015fittir.<\/p>\n

Newton, Barrow’un bu g\u00f6r\u00fc\u015f\u00fcn\u00fc kabul etmez. Ona g\u00f6re zaman ne t\u00f6zd\u00fcr ne de rastlant\u0131sald\u0131r; zaman kendi varolu\u015f tarz\u0131na sahiptir. Zaman, ‘Tanr\u0131’n\u0131n yay\u0131l\u0131ml\u0131 etkisidir’.[5] Zaman ger\u00e7ektir, fakat kendine \u00f6zg\u00fc bir konumda. Zaman, Tanr\u0131’n\u0131n varolu\u015funun bir sonucudur; Tanr\u0131 i\u00e7in zaman var olmadan var olmak imkans\u0131zd\u0131r. Newton’a g\u00f6re, herhangi bir varl\u0131k, mutlaka bir zaman i\u00e7inde var olmal\u0131d\u0131r. Plotinus’un aksine Newton, kutsal varl\u0131\u011f\u0131n bile ge\u00e7ici oldu\u011funu s\u00f6yler, Tanr\u0131 zorunlu olarak var oldu\u011fu i\u00e7in bir zaman dilimi i\u00e7inde yani her zaman var olmal\u0131d\u0131r. Tanr\u0131 ge\u00e7ici bir konuma sahiptir, fakat bir yay\u0131l\u0131m olarak zaman, ayn\u0131 zamanda Tanr\u0131’n\u0131n yar\u0131-zamanl\u0131 varolu\u015funun bir sonucudur.[6] Newton, zaman\u0131n yarat\u0131lmad\u0131\u011f\u0131n\u0131 iddia eder, zaman Tanr\u0131’n\u0131n varolu\u015funun do\u011furdu\u011fu bir sonu\u00e7tur. Tanr\u0131’n\u0131n varolu\u015funun yay\u0131l\u0131ml\u0131 sonucu olarak zaman, Tanr\u0131’n\u0131n varl\u0131\u011f\u0131 ger\u00e7e\u011finden kaynaklan\u0131r. Tanr\u0131 ge\u00e7ici konum niteli\u011fine sahiptir, \u00e7\u00fcnk\u00fc her zaman vard\u0131r. Tanr\u0131 her zaman kal\u0131c\u0131d\u0131r, ama \u00f6z\u00fc ve varolu\u015fu, nedensel olarak zaman\u0131n varolu\u015funu \u00f6nceler. Neoplatonizmde oldu\u011fu gibi, zaman, Tanr\u0131’n\u0131n varolu\u015fundan kaynaklan\u0131r, ama Tanr\u0131’yla \u00f6zde\u015f de\u011fildir. Tanr\u0131 do\u011fay\u0131 yaratm\u0131\u015ft\u0131r. Leibniz’in su\u00e7lamas\u0131na kar\u015f\u0131t olarak,[7] Tanr\u0131 bir d\u00fcnya ruhu de\u011fildir, do\u011fay\u0131 yaratan ve y\u00f6netendir. Zaman, do\u011fay\u0131 \u00f6nceler ve Tanr\u0131’yla e\u015f olan bir ge\u00e7icilik ta\u015f\u0131r. B\u00fct\u00fcn yarat\u0131lanlar bir varolu\u015fa sahiptir ve Tanr\u0131’n\u0131n varolu\u015funun sonsuz zaman\u0131na do\u011fru y\u00f6nelirler, fakat Tanr\u0131’ya etki edemezler, tanr\u0131’n\u0131n her yerde var olmas\u0131ndan da etkilenmezler. \u015eeyler, Tanr\u0131’n\u0131n varolu\u015funun sonsuz zaman\u0131nda sakl\u0131 olan farkl\u0131 zamanlarda farkl\u0131la\u015famaz. O halde zaman, yarat\u0131lan do\u011fa d\u00fcnyas\u0131 ve Tanr\u0131’n\u0131n varl\u0131\u011f\u0131 aras\u0131nda s\u0131n\u0131r \u00e7izme i\u015flevini yerine getirir. Zaman ne Tanr\u0131’yla ne de do\u011fayla \u00f6zde\u015ftir. Fakat yine de do\u011fan\u0131n varolu\u015fu ve do\u011fal s\u00fcre\u00e7 i\u00e7in gerekli bir ko\u015fuldur.<\/p>\n

Newton zaman\u0131 duyulabilir \u00f6l\u00e7\u00fclerden ay\u0131rarak mutlak, do\u011fru ve mant\u0131ksal zaman ile g\u00f6reli, belirgin zaman aras\u0131nda bir ay\u0131r\u0131m yaparak zaman\u0131 \u015f\u00f6yle tan\u0131mlar:<\/p>\n

Mutlak, do\u011fru ve matematiksel zaman\u0131n kendisi kendi do\u011fas\u0131ndan dengeli bir bi\u00e7imde ak\u0131p gider, d\u0131\u015fsal olan herhangi bir \u015feyle ili\u015fki kurmaz; ba\u015fka bir bi\u00e7imde, s\u00fcre olarak adland\u0131r\u0131l\u0131r. G\u00f6reli, belirgin ve genel zaman, hareket yoluyla duyulabilen ve d\u0131\u015fsal olan baz\u0131 s\u00fcre \u00f6l\u00e7\u00fclerine sahiptir; saat, g\u00fcn, ay ve y\u0131l gibi.[8]<\/p>\n

Bu tan\u0131m, Bonet’nin do\u011fal ve matematiksel zaman\u0131n\u0131n ontolojik konumunun yerini al\u0131r.[9] Newton i\u00e7in matematiksel zaman, ger\u00e7ek zamand\u0131r, kavramsal bir yap\u0131 ya da maddeden ve hareketten soyutlanm\u0131\u015f bir zaman de\u011fildir. Newton, ger\u00e7ek zaman\u0131n tek bir matematiksel \u00e7izgiden b\u00fct\u00fcn madde ve hareketlerden ba\u011f\u0131ms\u0131z olarak ak\u0131p gitti\u011fini d\u00fc\u015f\u00fcn\u00fcr. Duyular\u0131m\u0131za \u00f6l\u00e7\u00fcler olarak g\u00f6r\u00fcnen cisimlere g\u00fcvenmek zorunda olmam\u0131za ra\u011fmen, mutlak zaman bu gibi cisimlerin varl\u0131\u011f\u0131n\u0131 \u00f6nemsemeden var olur. Zaman ne olaylar\u0131n bir sonucudur ne de olaylardan veya do\u011fadan etkilenir.<\/p>\n

Mutlak zaman dengeli bir bi\u00e7imde akar. Matematiksel zaman, do\u011fa cisimlerine herhangi bir bi\u00e7imde ba\u011flanmaks\u0131z\u0131n, s\u00fcrekli ve aral\u0131ks\u0131z bir oranda ak\u0131p gider. B\u00fct\u00fcn do\u011fal s\u00fcre\u00e7lerin ve niceliklerin de\u011fi\u015fim oran\u0131 zaman\u0131n e\u015f da\u011f\u0131l\u0131ml\u0131 ak\u0131\u015f\u0131na ters olarak \u00f6l\u00e7\u00fclmelidir.[10] Fakat matematiksel zaman hangi anlamda bir ak\u0131\u015f olarak adland\u0131r\u0131labilir? Zaman\u0131n akt\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesi, zaman\u0131n tersine \u00e7evrilemeyen bir dizi oldu\u011funu g\u00f6sterir.[11] Bununla birlikte, on dokuzuncu y\u00fczy\u0131la kadar, matematiksel hesab\u0131n, de\u011fi\u015fken niceliklerdeki kinematik de\u011fi\u015fmeleri ortaya \u00e7\u0131kard\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcrd\u00fc.[12] Newton’un, s\u00fcreklilik fizi\u011fini ve diferansiyel hesap fikirlerini g\u00f6z \u00f6n\u00fcne alarak Barrow’un zaman\u0131n tek bir de\u011fi\u015fmez an\u0131n izledi\u011fi yol oldu\u011fu d\u00fc\u015f\u00fcncesini, Newton’un da devam ettirdi\u011fini s\u00f6yleyebiliriz. Newtoncu sistemde s\u00fcrenin her bir de\u011fi\u015fmez an\u0131 her yerde, mekan\u0131n tamam\u0131 da her anda haz\u0131r bulunur. Hareket, zaman\u0131n e\u015f da\u011f\u0131l\u0131ml\u0131 oran\u0131na kar\u015f\u0131t olarak geli\u015fti\u011fi i\u00e7in mekan ve mekan\u0131n i\u00e7erdikleri andan ana veya ak\u0131p giden anlarda geli\u015fir.<\/p>\n

G\u00f6reli zaman, zaman ve duyulur objeler aras\u0131ndaki ili\u015fkiye ba\u011fl\u0131 oldu\u011fu i\u00e7in, Newton g\u00f6reli zaman\u0131n pratikte yararl\u0131 olmas\u0131na ra\u011fmen do\u011fa ara\u015ft\u0131rmalar\u0131nda kullan\u0131lamayaca\u011f\u0131n\u0131 iddia eder. G\u00f6reli zaman, e\u015f da\u011f\u0131l\u0131ml\u0131 hareket tam anlam\u0131yla var olmamas\u0131na ra\u011fmen etkin hareketlerin e\u015f da\u011f\u0131l\u0131ml\u0131l\u0131\u011f\u0131na ba\u011fl\u0131d\u0131r. Hareket oran\u0131 azalabilir veya y\u00fckselebilir, fakat mutlak zaman\u0131n ak\u0131\u015f\u0131 sabit kal\u0131r. G\u00f6r\u00fclebilir hareketlere ba\u015f vurarak \u00f6l\u00e7\u00fclmesi g\u00f6reli zaman\u0131n aldat\u0131c\u0131 olmas\u0131na yol a\u00e7abilir. Sonu\u00e7ta g\u00f6reli zaman sadece bir g\u00f6r\u00fcn\u00fc\u015ft\u00fcr. Yine de, Newton mutlak zaman\u0131n varl\u0131\u011f\u0131n\u0131 duyulabilir \u00f6l\u00e7\u00fclerinden \u00e7\u0131karsad\u0131\u011f\u0131m\u0131z\u0131 iddia eder. Zaman\u0131n duyulabilir \u00f6l\u00e7\u00fcleri d\u00fczenli hareketlerden \u00e7\u0131karsanabilir; sarka\u00e7l\u0131 saat veya J\u00fcpiter’in uydular\u0131n\u0131n y\u00f6r\u00fcngeleri gibi. Hareketlerin duyulur nitelikleri ger\u00e7ek niteliklerinden \u00e7\u0131karsanabilir. Do\u011fru zaman, g\u00f6zlemde ula\u015f\u0131lamayan mutlak hareket bak\u0131m\u0131ndan \u00f6l\u00e7\u00fclebilirmi\u015f gibi g\u00f6r\u00fcnmektedir.<\/p>\n

G\u00f6zlemledi\u011fimiz her \u015fey, etkinlikler yani g\u00f6reli hareketler aras\u0131ndaki farkl\u0131l\u0131klard\u0131r. G\u00f6reli hareket, herhangi bir kuvvete ihtiya\u00e7 duymazken, mutlak hareket bir kuvvet taraf\u0131ndan olu\u015fturulur. \u00c7\u00fcnk\u00fc, herhangi bir kuvvet s\u00f6z konusu varl\u0131\u011f\u0131n g\u00f6reli harekette bulunmas\u0131 bak\u0131m\u0131ndan ba\u015fka varl\u0131klara da uygulanabilir. Bununla birlikte kuvvet, varl\u0131\u011f\u0131n do\u011fru hareketini s\u00fcrekli de\u011fi\u015ftirir, fakat g\u00f6reli hareketini de\u011fi\u015ftirmeye ihtiya\u00e7 duymaz. \u00c7\u00fcnk\u00fc benzer bir kuvvet di\u011fer bir varl\u0131\u011fa da uygulanabilir. E\u011fer varl\u0131klar hareketlerini birbirlerine g\u00f6re de\u011fi\u015ftirebilseler, baz\u0131lar\u0131 zorunlu olarak mutlak harekete maruz kal\u0131rd\u0131. Buna ra\u011fmen, Newton ger\u00e7ek dairesel harekette bulunan varl\u0131klar\u0131n hareketin ekseninden uzakla\u015fma e\u011filimi g\u00f6sterdiklerini kan\u0131tlam\u0131\u015ft\u0131r. Bununla birlikte, g\u00f6reli dairesel harekette b\u00f6yle bir e\u011filim g\u00f6zlenmez. E\u011fer bir kova suda dairesel bir hareket ba\u015flat\u0131lsa, suyun y\u00fczeyinde, suda ger\u00e7ek bir nedensel kuvvet varm\u0131\u015f gibi i\u00e7 b\u00fckey bir hareket ba\u015flayacakt\u0131r. Yine de kova bir ba\u015fka objenin dairesel hareketine g\u00f6re hareket ediyorsa, suyun y\u00fczeyi de\u011fi\u015fmeyecektir. Ger\u00e7ek kuvvetlerin, etkileri bak\u0131m\u0131ndan dolays\u0131z olarak g\u00f6zlemlenmesi, ampirik olarak mutlak ve g\u00f6reli hareket aras\u0131ndaki farkta temellenir.[13]<\/p>\n

Benzer olarak, mutlak zaman, kendi yaratt\u0131\u011f\u0131 etkilerin g\u00f6zlenmesi yoluyla g\u00f6reli zamandan ayr\u0131labilir. Mutlak harekete maruz kalan bir varl\u0131k mutlak bir zaman almal\u0131d\u0131r. O halde, mutlak zaman aral\u0131klar\u0131n\u0131 bu mutlak hareketlerin analizinden t\u00fcretebiliriz. Bundan ba\u015fka, mutlak zaman\u0131n varl\u0131\u011f\u0131 d\u00fczenli hareketler arac\u0131l\u0131\u011f\u0131yla, g\u00fcne\u015fin g\u00fcnl\u00fck hareketi gibi daha az d\u00fczenli hareketlerin d\u00fczenlenmesinden \u00e7\u0131karsanabilir. Bu hareketleri d\u00fczenleyerek ve birbirleriyle k\u0131yaslayarak, hangisinin daha d\u00fczenli oldu\u011funu belirlememiz m\u00fcmk\u00fcn olabilir. Daha iyi g\u00f6zlemlerin yap\u0131lmas\u0131, zaman \u00f6l\u00e7\u00fclerinde geli\u015fme sa\u011flanmas\u0131na yol a\u00e7acakt\u0131r ve mutlak zamana e\u011filim de artacakt\u0131r. Bu yolla, mutlak zaman bir ideal olarak i\u015f g\u00f6r\u00fcr; zaman aral\u0131klar\u0131n\u0131n, d\u00fczenli yakla\u015f\u0131k \u00f6l\u00e7\u00fclerden \u00e7\u0131karsand\u0131\u011f\u0131 bir idealdir bu, ki mutlak zaman aral\u0131klar\u0131n\u0131n kabul edilmesi i\u00e7in ampirik bir zemin olu\u015fturur. [14]
Burada Newtoncu zaman\u0131n fenomenler a\u00e7\u0131s\u0131ndan s\u0131n\u0131rl\u0131 bir ko\u015ful niteli\u011finde oldu\u011fu bir di\u011fer durumla kar\u015f\u0131la\u015f\u0131r\u0131z. Matematiksel zaman g\u00f6reli, g\u00f6r\u00fcnt\u00fcsel yani fenomenal zaman\u0131n ideal limitidir. Zaman \u00f6l\u00e7\u00fcleri, geli\u015ftik\u00e7e ampirik olarak bu ideal limite yakla\u015f\u0131rlar. Teorik olarak da zaman\u0131n birli\u011fine yakla\u015f\u0131rlar. Teorik olarak da zaman\u0131n birli\u011fine yakla\u015f\u0131rlar. T\u00fcm varl\u0131klar zaman\u0131n art arda gelme d\u00fczeninde var olurlar. Bu art arda gelme d\u00fczeni de\u011fi\u015fmezdir; yani, mutlak zaman, birbirlerine g\u00f6re d\u00fczenlenmi\u015f olan konumlar\u0131n\u0131 her zaman koruyan mutlak zamanlara ili\u015fkin olmal\u0131d\u0131r. Hareket ve duraklama, uzun s\u00fcre\u00e7ler ihtiva eden zaman aral\u0131klar\u0131 i\u00e7erisinde meydana geldikleri oranda, ayn\u0131 zaman dilimi i\u00e7inde ger\u00e7ekle\u015firler. Her bir s\u00fcre\u00e7 ayn\u0131 zaman diliminde meydana gelir. Bundan dolay\u0131 da, her bir ge\u00e7ici zaman aral\u0131\u011f\u0131 ayn\u0131 zaman dilimidir ve b\u00fct\u00fcn bir zaman aral\u0131klar\u0131 dizisinin de bir par\u00e7as\u0131d\u0131r. Do\u011fal d\u00fcnyan\u0131n b\u00fct\u00fcn\u00fc i\u00e7in mutlak zaman niteli\u011finde olacak olan da budur. E\u011fer do\u011fal d\u00fcnya b\u00fct\u00fcn hareketlerin ve duraklamalar\u0131n, ve bu d\u00fcnyada g\u00f6r\u00fcnen b\u00fct\u00fcn fenomenlerin s\u00fcrekli olan b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc bi\u00e7imlendiriyorsa, o zaman mutlak zaman da do\u011fal d\u00fcnyay\u0131 i\u00e7inde bar\u0131nd\u0131racakt\u0131r ve bu d\u00fcnyada g\u00f6r\u00fcnen fenomenleri olu\u015fturacakt\u0131r.<\/p>\n

Newtoncu fizi\u011fin ard\u0131llar\u0131 mutlak zaman\u0131 teolojik tart\u0131\u015fmalardan ay\u0131rd\u0131lar. Teolojik konular\u0131n \u00f6neminin azalmas\u0131yla ilgili olarak, yeni fiziksel kavramlar\u0131 tan\u0131mlamak i\u00e7in zamana verilen \u00f6nem de artmaktayd\u0131. Fizik\u00e7iler mutlak zaman\u0131 hareketin ve duraklaman\u0131n zaman s\u0131n\u0131rl\u0131 kutusu ve art arda gelme d\u00fczeninin ideal limiti olarak tan\u0131mlad\u0131lar. Kutu metaforunu bir kenara koydu\u011fumuzda, zaman, fizik bilimi i\u00e7inde do\u011fal yasalar ve nedensel kuvvetler sistemindeki temel \u00f6\u011felerden biri haline gelir. Do\u011fa yasalar\u0131 kavram\u0131n\u0131n, ve do\u011fa yasalar\u0131n\u0131n idare etti\u011fi nedensel kuvvetlerin, de\u011fi\u015fkenler aras\u0131ndaki matematiksel ili\u015fkiler taraf\u0131ndan, ampirik olarak fenomenlere ba\u011fland\u0131klar\u0131 kabul edilir. Bu kuvvetler ve yasalar sisteminde zaman, temel bir nicelik olarak \u00e7al\u0131\u015f\u0131r. Hareket ise, ba\u011f\u0131ms\u0131z bir de\u011fi\u015fken olarak bir zaman i\u015flevi haline gelir. Ba\u011f\u0131ms\u0131z bir matematiksel de\u011fi\u015fken olarak zaman, hareketle ilgili olarak ortaya at\u0131lan yeni fikirleri analiz eder ve ayr\u0131nt\u0131l\u0131 bi\u00e7imde a\u00e7\u0131klar, hareket h\u0131z\u0131, moment, ivme ve kuvvet gibi fiziksel terimleri tan\u0131mlar.
Locke ve Ampirisizm<\/p>\n

Zaman\u0131n \u00f6l\u00e7\u00fcm\u00fc d\u00fczenli hareketlerin g\u00f6zlemlenmesine ba\u011fl\u0131 oldu\u011fu halde, bu \u00f6l\u00e7\u00fcmlerin ideal bir limit olarak yakla\u015ft\u0131klar\u0131 mutlak zaman, ampirik olarak temellendirilmelidir. \u2018\u0130nsan Anl\u0131\u011f\u0131 \u00dczerine Bir Deneme\u2019de John Locke (1632-1704), zaman kavram\u0131na epistemolojik bir dayanak sa\u011flama giri\u015fimlerinde bulunmu\u015ftu.[15] Newton ger\u00e7ek matematiksel zaman\u0131 duyulabilir \u00f6l\u00e7\u00fclerinden ay\u0131rm\u0131\u015ft\u0131. Locke\u2019un sorunu ise, bu duyulabilir \u00f6l\u00e7\u00fclerden yola \u00e7\u0131karak ger\u00e7ek matematiksel zaman fikrini nas\u0131l olu\u015fturabilece\u011fimizi g\u00f6stermekti. Newton\u2019un do\u011fa felsefesiyle uyumlu olmas\u0131na ra\u011fmen, Locke\u2019un epistemolojisi, zaman d\u00fc\u015f\u00fcncemizin, g\u00f6reli ve mutlak zaman aras\u0131ndaki ay\u0131r\u0131mdan ziyade ger\u00e7ek zaman\u0131 nas\u0131l sunabildi\u011fiyle ilgilidir. Bununla birlikte, e\u011fer ger\u00e7ek zaman Newton\u2019un mutlak zaman\u0131 ise, Locke g\u00f6r\u00fcnen zaman d\u00fc\u015f\u00fcncesinin nas\u0131l olu\u015ftu\u011funu a\u00e7\u0131klayabilmelidir.
Locke\u2019a g\u00f6re zaman bizim s\u00fcre d\u00fc\u015f\u00fcncemizden do\u011far; yani zaman \u00f6l\u00e7\u00fclebilir s\u00fcredir. Epistemolojik tasar\u0131s\u0131n\u0131n temel ilkesinden yola \u00e7\u0131karak Locke, kulland\u0131\u011f\u0131 y\u00f6ntemin, s\u00fcre ideas\u0131n\u0131 \u00f6zg\u00fcn kaynaklar\u0131ndan a\u00e7\u0131\u011fa \u00e7\u0131karmak oldu\u011funu ileri s\u00fcrer. S\u00fcre, Locke i\u00e7in, ak\u0131ldaki idealar dizisinin k\u0131sa \u00f6m\u00fcrl\u00fc par\u00e7alar\u0131ndan ayr\u0131lm\u0131\u015f olan bir \u00e7e\u015fit uzunluktur. \u0130dealar-hem duyumlar hem de duyumlar\u0131n ve bu duyumlar\u0131n neden oldu\u011fu d\u00fc\u015f\u00fcncelerden kaynaklanan kompleks-idealar ak\u0131lda ortaya \u00e7\u0131k\u0131p yok olurlar. Art arda gelme ideas\u0131 idealar\u0131n ak\u0131lda k\u0131sa s\u00fcreli e\u011fitilmesi d\u00fc\u015f\u00fcncesinden t\u00fcretilir. S\u00fcre ideas\u0131 bu art arda gelen dizideki idealar\u0131n aras\u0131nda bulunan uzakl\u0131k d\u00fc\u015f\u00fcncesinden t\u00fcretilir. S\u00fcre ideas\u0131 da d\u00fc\u015f\u00fcnceden t\u00fcretilmelidir. \u00c7\u00fcnk\u00fc s\u00fcrenin kendisine dair hi\u00e7bir duyumumuz yoktur. \u00dcstelik Locke tek bir idean\u0131n herhangi bir s\u00fcresi oldu\u011funu reddetti\u011fi i\u00e7in, s\u00fcre ideas\u0131 d\u00fc\u015f\u00fcncede verili olan ve bellekte gizlenen idealar serisini gerekli k\u0131lar.[16] \u0130dealar dizisi ortadan kalkt\u0131\u011f\u0131nda, r\u00fcyas\u0131z bir uykuda oldu\u011fu gibi s\u00fcrenin kendisine ait alg\u0131m\u0131z da uzan\u0131ml\u0131 d\u00fcnyadaki olaylar\u0131 g\u00f6z ard\u0131 ederek ortadan kalkacakt\u0131r. Bununla birlikte, s\u00fcre ideas\u0131 i\u00e7sel bir d\u00fc\u015f\u00fcnceden elde ediliyorsa d\u0131\u015fsal (uzan\u0131ml\u0131) \u015feylere de uygulanabilir. \u0130dealar dizisini kabul etmemiz, s\u00fcre ideam\u0131z\u0131 da olu\u015fturur. Bu s\u00fcre, bizimle birlikte var olan \u015feylerin s\u00fcresiyle ayn\u0131d\u0131r. Bu, d\u0131\u015fsal olaylar\u0131n nas\u0131l s\u00fcrd\u00fc\u011f\u00fcn\u00fc anlamam\u0131za ve bu d\u0131\u015fsal olaylar\u0131n s\u00fcrelerini tahmin etmemize olanak sa\u011flar.[17]<\/p>\n

Art arda gelme ideas\u0131 bir hareketin g\u00f6zleminden kaynaklanmaz, \u00e7\u00fcnk\u00fc hareket ait alg\u0131, birbirlerinden ayr\u0131labilir idealar\u0131n s\u00fcrekli olan dizisini ortaya \u00e7\u0131kard\u0131\u011f\u0131nda ger\u00e7ekle\u015febilir. \u0130dealar ak\u0131lda ortaya \u00e7\u0131kt\u0131klar\u0131 i\u00e7in, bir hareket ideas\u0131 olamaz. Fakat deneyler g\u00f6stermi\u015ftir ki tek bir ideay\u0131 herhangi bir de\u011fi\u015fiklik olmadan ak\u0131lda uzun s\u00fcre tutmak m\u00fcmk\u00fcn de\u011fildir. Hareketi yaln\u0131zca, idealar\u0131n art arda gelmesine neden oldu\u011fu \u00f6l\u00e7\u00fcde alg\u0131lar\u0131z. Art arda gelme ve s\u00fcre idealar\u0131 asl\u0131nda herhangi bir hareket olmaks\u0131z\u0131n ortaya \u00e7\u0131karlar. \u00c7ok yava\u015f hareketleri alg\u0131layamay\u0131z. \u00c7\u00fcnk\u00fc bu hareketlerdeki de\u011fi\u015fim uzun bir aradan sonra bizde yeni idealar olu\u015ftururlar. Benzer olarak, \u00e7ok h\u0131zl\u0131 hareketler de kendi hareketlerine dair farkl\u0131 idealar\u0131n olu\u015fmas\u0131na yol a\u00e7mazlar. Akl\u0131m\u0131zda bir idealar dizisi de\u011fil, tek bir idea olu\u015ftururlar. Locke, hi\u00e7bir dizinin alg\u0131lanamad\u0131\u011f\u0131 ve tek bir idean\u0131n yer ald\u0131\u011f\u0131 s\u00fcrenin bu par\u00e7as\u0131na \u2019an\u2019 der. \u00c7ok h\u0131zl\u0131 veya yava\u015f hareketler art arda gelen par\u00e7alara sahip olduklar\u0131ndan, bu par\u00e7alar\u0131 alg\u0131layamay\u0131z. Bunlara ait alg\u0131lar\u0131m\u0131z s\u0131n\u0131rl\u0131d\u0131r. Locke, bu s\u0131n\u0131rlar\u0131n farkl\u0131 insanlarda benzer olduklar\u0131n\u0131 savunur. \u00c7ok yava\u015f hareketleri bir \u2018an\u2019\u0131 alg\u0131lad\u0131\u011f\u0131m\u0131zdan daha \u00e7abuk alg\u0131lar\u0131z.
Zaman, s\u00fcrenin farkl\u0131 uzunluklar\u0131n\u0131n \u00f6l\u00e7\u00fcs\u00fcd\u00fcr. S\u00fcrenin hi\u00e7bir par\u00e7as\u0131 standart olmad\u0131\u011f\u0131ndan, s\u00fcreyi \u00f6l\u00e7mek imkans\u0131z gibi g\u00f6r\u00fcn\u00fcr. Evrensel olarak g\u00f6zlemlenebilen d\u00fczenli g\u00f6r\u00fcn\u00fc\u015fler birer standart olarak ele al\u0131nabilirler. S\u00fcrenin \u00f6l\u00e7\u00fclmesinde \u00f6nemli olan devirliliktir, d\u00fczenli-devirli tekrarlar olmadan zaman \u00f6l\u00e7\u00fclemez. S\u00fcrenin kendisi sabit ve e\u015fda\u011f\u0131l\u0131ml\u0131 oldu\u011fu halde, s\u00fcre \u00f6l\u00e7\u00fcleri asla, art arda gelen e\u015fit uzunluklar olarak g\u00f6sterilemez. Yapabilece\u011fimiz en iyi \u015fey, art arda gelen s\u00fcrelerin e\u015fit olduklar\u0131na dair olas\u0131 bir tahmin yapmakt\u0131r. \u0130dealar\u0131n art arda gelmesi t\u00fcm di\u011fer diziler i\u00e7in bir standart g\u00f6revi g\u00f6r\u00fcr. Sonu\u00e7 olarak, bu devirlerin d\u00fczenlili\u011fi idealar\u0131n akl\u0131m\u0131zdan gelip ge\u00e7mesi yoluyla yap\u0131lmal\u0131d\u0131r.
Zaman, hareketle kar\u0131\u015ft\u0131r\u0131lmamal\u0131d\u0131r. Hareket, e\u015f da\u011f\u0131l\u0131ml\u0131 olarak devirli oldu\u011fu i\u00e7in, s\u00fcre \u00f6l\u00e7\u00fcm\u00fc bak\u0131m\u0131ndan yararl\u0131d\u0131r. Devir e\u015fitli\u011fi tekrarlanan g\u00f6r\u00fcn\u00fcmlerle ortaya \u00e7\u0131kabildi\u011fi i\u00e7in, devirsel olarak tekrarlanan herhangi bir idea zaman \u00f6l\u00e7\u00fcs\u00fc olarak ele al\u0131nabilirdi. Buna ek olarak, Locke zaman\u0131n, hareketin \u00f6l\u00e7\u00fcs\u00fc oldu\u011funu iddia etmenin yanl\u0131\u015f oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyordu, \u00e7\u00fcnk\u00fc hareketi mekana ve k\u00fctleye ba\u011fl\u0131 olan durumlar\u0131n terc\u00fcmesi olarak g\u00f6r\u00fcyordu. Hareketler, s\u00fcreyi \u00f6l\u00e7emeyecek kadar d\u00fczensiz olsalar bile, s\u00fcre ideas\u0131 ayn\u0131 kalacakt\u0131r. Uzan\u0131ml\u0131 s\u00fcreyi, verili zaman aral\u0131klar\u0131n\u0131n tekrarland\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnerek, var olmak i\u00e7in herhangi bir harekete ba\u011fl\u0131 de\u011filmi\u015f gibi ele alabiliriz. Bellekte bir zaman aral\u0131\u011f\u0131 bulundurarak bunu bo\u015f bir s\u00fcreye uygulayabiliriz. \u00d6l\u00e7t\u00fc\u011f\u00fcm\u00fcz s\u00fcre, \u00f6l\u00e7\u00fc olarak kulland\u0131\u011f\u0131m\u0131z \u015feyle bir arada bulunmak zorunda de\u011fildir. Yine de, s\u00fcre ideas\u0131n\u0131n kendisi, bir arada bulunmayan idealar serisini belle\u011fimizde tutmam\u0131z\u0131 gerektirir. \u0130htiyac\u0131m\u0131z olan tek \u015fey, zaman\u0131n standart uzunlu\u011funa dair anla\u015f\u0131l\u0131r bir d\u00fc\u015f\u00fcncedir. Bir zaman uzunlu\u011funu belle\u011fimizde standart olarak tutmakla, bu idean\u0131n kendisine eklemeler yapmaya devam edebiliriz. Sonsuzluk ideas\u0131n\u0131, s\u00fcrenin tekrar\u0131n\u0131 sonsuz bir bi\u00e7imde tasarlayabilmemizden t\u00fcretiriz. Yayg\u0131n olan zaman ideas\u0131, sonsuzluk ideas\u0131n\u0131n herhangi bir par\u00e7as\u0131n\u0131n dikkatli bir bi\u00e7imde d\u00fc\u015f\u00fcn\u00fclmesinden t\u00fcretilir.<\/p>\n

Locke\u2019un zaman epistemolojisi, Newton\u2019un do\u011fa felsefesindeki zaman\u0131n aynas\u0131 niteli\u011findedir. Locke s\u00fcreyi, Descartes\u2019in \u00f6znel d\u00fc\u015f\u00fcnme tarz\u0131 diye tan\u0131mlad\u0131\u011f\u0131 \u015feye uygun olarak a\u00e7\u0131klar. S\u00fcre ideas\u0131, Newton\u2019un mutlak zaman\u0131n\u0131n nesnel s\u00fcresiyle ilintilidir. \u00d6znel s\u00fcre mutlak zaman\u0131, belirtti\u011fi halde, Locke i\u00e7in g\u00f6reli veya g\u00f6r\u00fcnen zaman bu ikisi aras\u0131nda bir uzla\u015ft\u0131r\u0131c\u0131 niteli\u011findedir. Newton\u2019a g\u00f6re, mutlak zaman\u0131n var oldu\u011funu, duyulabilir \u00f6l\u00e7\u00fclerinden -yani, g\u00f6reli zamandan- \u00e7\u0131karabiliyorduk. Duyulur zaman, g\u00f6r\u00fclebilir hareketlerin gittik\u00e7e e\u015fda\u011f\u0131l\u0131ml\u0131 olduklar\u0131n\u0131n g\u00f6sterilmesiyle mutlak zamana yakla\u015f\u0131r. Bu g\u00f6rev, Locke\u2019un g\u00f6r\u00fclebilir e\u015fda\u011f\u0131l\u0131ml\u0131 hareketlerin s\u00fcre \u00f6l\u00e7\u00fcmleri i\u00e7in yakla\u015f\u0131k bir standart sa\u011flad\u0131klar\u0131n\u0131 iddia etmesiyle ortaya \u00e7\u0131kar. Fakat t\u00fcm diziler i\u00e7in standart olan s\u00fcre ideas\u0131n\u0131n t\u00fcretildi\u011fi idealar dizisidir. Duyulur zaman, s\u00fcrenin t\u00fcm \u00f6l\u00e7\u00fcmlerini belirler. O halde duyulur zaman, \u00f6znel s\u00fcre ideas\u0131 ve nesnel mutlak zaman s\u00fcresi aras\u0131nda bir t\u00fcr s\u0131n\u0131rlay\u0131c\u0131 nitelik g\u00f6revi g\u00f6r\u00fcr. Mutlak s\u00fcrenin yakla\u015f\u0131k de\u011feri, bir taraftan do\u011fal fenomenlerin s\u0131n\u0131r\u0131nda dururken, di\u011fer yandan da fenomenler d\u00fcnyas\u0131 ve alg\u0131layan \u00f6zne aras\u0131ndaki s\u0131n\u0131rda bulunur. Sonu\u00e7 olarak, bu d\u00fc\u015f\u00fcncenin Epik\u00fcrc\u00fclerin iki-yanl\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc yans\u0131tt\u0131\u011f\u0131 s\u00f6ylenebilir.[18]
Kendinden sonra gelen ampirisistler Locke\u2019un zaman ve s\u00fcre ideas\u0131 g\u00f6r\u00fc\u015flerine pek katk\u0131da bulunmam\u0131\u015flard\u0131r. Bununla birlikte, George Berkeley (1685-1753), Locke\u2019un \u2018s\u00fcre ideas\u0131 g\u00f6r\u00fcnmeyen nesnel s\u00fcreyi yans\u0131t\u0131r\u2019 d\u00fc\u015f\u00fcncesine kar\u015f\u0131 \u00e7\u0131kar. Berkeley Locke\u2019un epistemolojisini, Locke\u2019un ele ald\u0131\u011f\u0131ndan daha ciddi bir bi\u00e7imde ele almaya \u00e7al\u0131\u015f\u0131r ve Newton\u2019un mutlak zaman g\u00f6r\u00fc\u015f\u00fcn\u00fcn, idealar\u0131n art arda gelmesinden t\u00fcretilemeyece\u011fini iddia eder. Berkeley, zaman\u0131n, idealar dizisiyle \u00f6zde\u015f oldu\u011funu \u00f6ne s\u00fcrer .[19]Ona g\u00f6re, soyut bir e\u015f da\u011f\u0131l\u0131ml\u0131 genel zaman ideas\u0131n\u0131 geli\u015ftirme giri\u015fimi ba\u015fa \u00e7\u0131k\u0131lamayan zorluklar do\u011furur. B\u00f6yle bir \u00f6\u011freti, i\u00e7inde akl\u0131n \u00e7al\u0131\u015fmad\u0131\u011f\u0131 zaman aral\u0131klar\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 zorunlu k\u0131lacakt\u0131r. Berkeley bu olas\u0131l\u0131\u011f\u0131 mant\u0131ks\u0131z bulur, \u00e7\u00fcnk\u00fc ak\u0131l var olmak i\u00e7in d\u00fc\u015f\u00fcnmek zorundad\u0131r. Sonu\u00e7 olarak, Berkeley bir idean\u0131n do\u011frudan do\u011fruya bir ba\u015fka ideay\u0131 izledi\u011fi konusunda Locke ile uyu\u015fur. Dolay\u0131s\u0131yla zaman, idealar\u0131n art arda gelmesiyse nesnel s\u00fcrenin olmas\u0131 gerekti\u011fi gibi, sonsuz olarak b\u00f6l\u00fcnebilir de\u011fildir.
G\u00f6reli Zaman: Leibniz<\/p>\n

Gottfried Wilhelm Leibniz (1646-1716) hem Newton\u2019un mutlak zaman d\u00fc\u015f\u00fcncesine hem de Locke\u2019un s\u00fcre ideas\u0131n\u0131n, idealar\u0131n art arda gelmesinden t\u00fcretildi\u011fi g\u00f6r\u00fc\u015f\u00fcne kar\u015f\u0131 \u00e7\u0131kar.[20] Ger\u00e7ek anlamda var olan mutlak zaman iki ilkeyi ihlal edecektir: Leibniz\u2019in \u00e7eli\u015fmezlik yasas\u0131yla e\u015fit \u00f6l\u00e7\u00fcde \u00f6nemsedi\u011fi temel bir neden ilkesi olarak ele ald\u0131\u011f\u0131 \u2018yeter neden ilkesi\u2019; ve yine, Leibniz\u2019in yeter neden ilkesinden yola \u00e7\u0131karak elde etti\u011fi ve t\u00fcm t\u00f6zlere uygulad\u0131\u011f\u0131 ‘ay\u0131rt edilemeyenlerin \u00f6zde\u015fli\u011fi’ ilkesi. Yeter neden ilkesine g\u00f6re, varl\u0131klar\u0131n ve olaylar\u0131n neden ba\u015fka t\u00fcrl\u00fc de\u011fil de olduklar\u0131 gibi var olmalar\u0131n\u0131 a\u00e7\u0131klayabilecek yeterli bir neden olmad\u0131k\u00e7a hi\u00e7bir olay ger\u00e7ekle\u015fmez, hi\u00e7bir \u015fey de var olmaz. Ay\u0131rt edilemeyenlerin \u00f6zde\u015fli\u011fine g\u00f6re ise, iki t\u00f6z tamamen benzer olamaz. E\u011fer bu t\u00fcrden iki t\u00f6z varsa, Tanr\u0131 her ikisini de yaratmak i\u00e7in yeter neden ilkesine uymam\u0131\u015f demektir.[21]
B\u00f6yle bir arg\u00fcman\u0131 zaman’a uygulad\u0131\u011f\u0131nda, Leibniz, Newton\u2019un savundu\u011fu gibi bir mutlak zaman\u0131n var olmas\u0131n\u0131n imkans\u0131z oldu\u011funu ileri s\u00fcrer. Zaman mutlak ise, \u015feyler hi\u00e7bir zaman var olamazlar. \u015eeylerin var olmalar\u0131 i\u00e7in veya olaylar\u0131n belli bir zaman dilimi i\u00e7inde ger\u00e7ekle\u015fmeleri i\u00e7in bir neden yoktur. Yeter neden ilkesine ba\u015fvurarak, Leibniz bir cismin var olmas\u0131 veya bir olay\u0131n belli bir mutlak zamanda ger\u00e7ekle\u015fmesi i\u00e7in herhangi bir neden olmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrer. Sonu\u00e7 olarak, mutlak zaman veya ger\u00e7ekle\u015fen bir olay, olay\u0131n saptanmas\u0131nda \u00f6nemli bir rol oynamaz. Her olay i\u00e7in bir nedenin olmas\u0131 gerekirken, olaylar\u0131n belli bir mutlak zamanda ger\u00e7ekle\u015fmeleri i\u00e7in bir neden yoktur. Buna ek olarak, e\u011fer zaman mutlaka, yarat\u0131lan evren bir b\u00fct\u00fcn olarak, i\u00e7inde bulundu\u011fundan daha farkl\u0131 bir mutlak zamanda yarat\u0131lm\u0131\u015f olmal\u0131d\u0131r. Leibniz, yaratman\u0131n ger\u00e7ekle\u015febilmesi amac\u0131yla tek bir mutlak zaman olmas\u0131 i\u00e7in bir neden olmad\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrer. [22] Yeter neden ilkesine g\u00f6re, Tanr\u0131 belli bir bi\u00e7imde davranmak i\u00e7in bir nedene sahip olmal\u0131d\u0131r. Bu t\u00fcrden nedenler, olas\u0131 eylemler aras\u0131ndaki baz\u0131 farklara dayanmal\u0131d\u0131rlar. Bo\u015f mutlak zamanlar tam olarak birbirlerine benzediklerinden Tanr\u0131 a\u00e7\u0131s\u0131ndan, evreni, belli bir mutlak zamanda yaratmak i\u00e7in bir neden yoktur.<\/p>\n

Bu iddia, mutlak zamanlar aras\u0131ndaki benzerli\u011fin, ayn\u0131 zamanda, ayr\u0131t edilemeyenlerin \u00f6zde\u015fli\u011fi ilkesini ihlal etti\u011fi anlam\u0131na da gelir. Evren belli bir mutlak zamanda yarat\u0131ld\u0131ysa, zaman, evrenin yarat\u0131lmas\u0131ndan \u00f6nceki sonsuz s\u00fcre i\u00e7in bo\u015f olmal\u0131yd\u0131. Bo\u015f zaman, sonsuz say\u0131da birbiriyle \u00f6zde\u015f zamandan olu\u015fur. Yani mutlak zaman\u0131n var olmas\u0131 i\u00e7in ay\u0131rt edilemeyenlerin \u00f6zde\u015fli\u011f ilkesine g\u00f6re \u00f6zde\u015f olmalar\u0131 gereken, sonsuz say\u0131da ay\u0131rt edilemeyen var olmal\u0131d\u0131r. Zaman aral\u0131klar\u0131 ve bo\u015f mutlak zaman\u0131n anlar\u0131, Newtoncu kuram\u0131n gerektirdi\u011fi gibi say\u0131sal bak\u0131mdan farkl\u0131 olamazlar.
Herhangi bir de\u011fi\u015fime u\u011framayan zaman aral\u0131klar\u0131n\u0131n var olmalar\u0131 \u00f6l\u00e7\u00fcs\u00fcnde zaman bo\u015f olabildi\u011fi halde, bo\u015f zaman ideal oland\u0131r. De\u011fi\u015fen \u015feyler aras\u0131ndaki ili\u015fkiden soyutlanm\u0131\u015f oland\u0131r. Son zamanlarda ortaya at\u0131lan bir arg\u00fcmana g\u00f6re, evrenin tamam\u0131n\u0131n, herhangi bir de\u011fi\u015fim olmaks\u0131z\u0131n belirli d\u00f6nemlere maruz kald\u0131\u011f\u0131 iddias\u0131n\u0131 bile \u00f6nemsemek m\u00fcmk\u00fcnd\u00fcr.[23] Evrenin \u00fc\u00e7 par\u00e7aya ayr\u0131ld\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcn. Birinci par\u00e7a her \u00fc\u00e7 y\u0131lda bir, de\u011fi\u015fmeyen bir d\u00f6neme maruz kal\u0131r. B\u00f6yle bir de\u011fi\u015fimin ge\u00e7ici zaman dilimi, evrenin di\u011fer iki par\u00e7as\u0131ndaki de\u011fi\u015fime g\u00f6re belirlenir. Yine ikinci par\u00e7an\u0131n her d\u00f6rt y\u0131lda bir \u00fc\u00e7\u00fcnc\u00fc par\u00e7an\u0131n da her alt\u0131 y\u0131lda bir benzer bir d\u00f6neme maruz kald\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcn. Birinci ve \u00fc\u00e7\u00fcnc\u00fc par\u00e7alarda ikinci par\u00e7adaki de\u011fi\u015fimlerle ilgili olarak belirlendi\u011fi \u00fczere, her alt\u0131 y\u0131lda bir herhangi bir de\u011fi\u015fime u\u011framayan bir d\u00f6nem ger\u00e7ekle\u015fecektir. Bununla birlikte, zaman aral\u0131klar\u0131n\u0131n birlikte ba\u015flad\u0131klar\u0131 d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, yirmi y\u0131ll\u0131k bir zaman diliminde, evrende hi\u00e7bir de\u011fi\u015fimin olmad\u0131\u011f\u0131 belirli bir zaman olacakt\u0131r. Bu de\u011fi\u015fmeyen d\u00f6nem evrenin b\u00fct\u00fcn par\u00e7alar\u0131ndaki devirler aras\u0131ndaki ili\u015fkilerden soyutlanabilir. Fakat, bu de\u011fi\u015fimsiz d\u00f6nem evrendeki de\u011fi\u015fimlerle ilgili olan belirli bir niceliksel s\u00fcreye maruz kalacakt\u0131r. Bundan dolay\u0131, evrenin yarat\u0131lmas\u0131ndan \u00f6nceki sonsuz zamana uygulanabilecek olan bir \u00f6neri olamaz. Herhangi bir ili\u015fki gibi de\u011fi\u015fmeyen zaman dilimi de belirli bir niceli\u011fe sahip olabilir. \u00c7\u00fcnk\u00fc, her \u015feyi i\u00e7inde bar\u0131nd\u0131ran bir d\u00fczenden soyutlanm\u0131\u015ft\u0131r. S\u0131ralanm\u0131\u015f diziler niceliklere sahip olabildikleri i\u00e7in de, ili\u015fkilerin, niceli\u011fe sahip olmak i\u00e7in ger\u00e7ek varl\u0131klara ihtiya\u00e7lar\u0131 yoktur.<\/p>\n

Leibniz, ayn\u0131 zamanda, mutlak zamana kar\u015f\u0131 iki neden \u00f6ne s\u00fcrer. Tanr\u0131\u2019n\u0131n tek sonsuz t\u00f6z oldu\u011funu iddia eder. E\u011fer zaman sonsuz bir t\u00f6z olsayd\u0131, Tanr\u0131\u2019n\u0131n kendisi olacakt\u0131. Zaman\u0131n par\u00e7alar\u0131 vard\u0131r. Tanr\u0131 ise b\u00f6l\u00fcnemez. Tanr\u0131 ve zaman \u00f6zde\u015f olamazlar dolay\u0131s\u0131yla zaman sonsuz t\u00f6z olamaz.<\/p>\n

Sonsuz zaman\u0131n Tanr\u0131\u2019n\u0131n sonsuzlu\u011fu oldu\u011funu s\u00f6ylemek de yanl\u0131\u015ft\u0131r; \u00e7\u00fcnk\u00fc bu, zaman\u0131n Tanr\u0131\u2019n\u0131n \u00f6z\u00fcn\u00fcn bir par\u00e7as\u0131 oldu\u011fu anlam\u0131na gelecektir. Newton\u2019un dedi\u011fi gibi, zaman\u0131n Tanr\u0131\u2019n\u0131n bir \u00f6zelli\u011fi oldu\u011funu s\u00f6ylemek Leibniz\u2019e g\u00f6re kelimelerin ac\u0131mas\u0131zl\u0131\u011f\u0131d\u0131r. \u00c7\u00fcnk\u00fc Tanr\u0131 bir zaman i\u00e7inde var olsayd\u0131, bu Tanr\u0131\u2019n\u0131n \u2018kendi \u00f6zelliklerine sahip olan bir \u00f6zne\u2019 oldu\u011fu anlam\u0131na gelirdi.[24] Leibniz b\u00fct\u00fcn do\u011fru \u00f6nermelerin analitik olarak da do\u011fru olduklar\u0131n\u0131 kabul eder. B\u00f6yle oldu\u011fu takdirde, b\u00fct\u00fcn yanl\u0131\u015f \u00f6nermeler de \u00e7eli\u015fik olacakt\u0131r. Fakat, zaman\u0131n yarat\u0131lan \u015feylerin d\u00fczeniyle ilgili oldu\u011funu s\u00f6ylemek bir \u00e7eli\u015fki de\u011fildir.<\/p>\n

Locke\u2019un s\u00fcre ideas\u0131n\u0131n kayna\u011f\u0131 ile ilgili g\u00f6r\u00fc\u015flerine ayk\u0131r\u0131 olarak, Leibniz alg\u0131lar\u0131n e\u011fitilmesinin, zaman\u0131n e\u015f da\u011f\u0131l\u0131ml\u0131 ilerleyi\u015fi bak\u0131m\u0131ndan yeterli s\u00fcreklilikte olmad\u0131\u011f\u0131n\u0131 s\u00f6yler. Alg\u0131lar\u0131n art arda gelmesi, bizdeki s\u00fcre ideas\u0131ndan kaynaklan\u0131yor olabilir, fakat bu, s\u00fcre ideas\u0131n\u0131 yaratmaz. Leibniz, Aristoteles\u2019in \u2018zaman, hareketin say\u0131s\u0131d\u0131r\u2019 g\u00f6r\u00fc\u015f\u00fcn\u00fc kabul eder. S\u00fcreyi kendi zaman aral\u0131\u011f\u0131nda ger\u00e7ekle\u015fen d\u00fczenli devirli hareketlerin say\u0131s\u0131yla bilebiliyoruz. O halde, hareketin devrinin s\u00fcresi standart bir \u00f6l\u00e7\u00fc olarak kullan\u0131labilir. Leibniz, g\u00f6zlenen hareketin yaln\u0131zca yakla\u015f\u0131k olarak bilinebilece\u011fi konusunda Locke\u2019un hakl\u0131 oldu\u011funu d\u00fc\u015f\u00fcn\u00fcr. Art arda gelen olaylar\u0131 g\u00f6zlemleyemeyiz, sadece e\u015f da\u011f\u0131l\u0131ml\u0131 harekette bulunan cisimleri g\u00f6zlemleyebiliriz. Bununla birlikte, hareketin e\u015f da\u011f\u0131l\u0131ml\u0131 devirlerini do\u011fa yasalar\u0131ndan ve e\u015f da\u011f\u0131l\u0131ml\u0131 olmayan hareketleri y\u00f6neten kurallardan t\u00fcretebiliriz (Leibniz burada, Newton\u2019un s\u00f6ylediklerine Newton\u2019dan daha \u00e7ok yakla\u015f\u0131r). S\u00fcre aral\u0131\u011f\u0131, ontolojik olarak kendi s\u0131n\u0131rlar\u0131n\u0131 \u00f6nceler, fakat s\u00fcre aral\u0131\u011f\u0131n\u0131 yaln\u0131zca duyular\u0131m\u0131za gelebilen s\u0131n\u0131rl\u0131 uzan\u0131mlar yoluyla fark edebiliriz. Locke\u2019un \u2018zaman aral\u0131\u011f\u0131n\u0131 bellekte tutarak bo\u015f s\u00fcrelere uygulayabiliriz\u2019 ideas\u0131na Leibniz\u2019in verdi\u011fi yan\u0131t, \u2018bunun ancak zaman\u0131n etkin varl\u0131klara oldu\u011fu kadar olas\u0131 varl\u0131klara da uyguland\u0131\u011f\u0131n\u0131 g\u00f6stermesi\u2019 olmu\u015ftur. Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda, zaman ve s\u00fcre, benzer olan sonsuz do\u011frulard\u0131r.<\/p>\n

Aristoteles gibi Leibniz de onlar\u0131n, zaman\u0131n par\u00e7alar\u0131 olmad\u0131klar\u0131n\u0131 ve ge\u00e7ici zaman aral\u0131klar\u0131n\u0131n son noktas\u0131 olduklar\u0131n\u0131 \u00f6ne s\u00fcrer. Leibniz\u2019in mutlak zaman\u0131 reddetmesi, zaman\u0131n, zaman i\u00e7inde var olan \u015feylerden ayr\u0131 bir varolu\u015f oldu\u011fu anlam\u0131na gelmez. Maddenin \u00f6z\u00fc diren\u00e7 kuvvetlerinden meydana gelir, s\u00fcre bu kuvvetler harekete ge\u00e7ti\u011finde ortaya \u00e7\u0131kar. Kuvvetler art arda gelme d\u00fczenine maddesel cisimleri yerle\u015ftirme e\u011filimindedirler, yani mant\u0131ksal olarak ge\u00e7ici ba\u011f\u0131nt\u0131lar meydana getirirler o halde zaman, bu d\u00fczen i\u00e7indeki ba\u011f\u0131nt\u0131lar sistemine dayan\u0131r. Kuvvetler d\u00fczeninde daha \u00f6nce var olan ko\u015fullar, daha sonra var olacak olan ko\u015fullar i\u00e7in bir zemin haz\u0131rlarlar. Bu art arda gelmeler d\u00fczeni, zamansal d\u00fczeni olu\u015fturur. Bu yolla, var olan t\u00fcm ko\u015fullar\u0131n \u00e7o\u011fu e\u015f zamanl\u0131d\u0131r. Buna ra\u011fmen, e\u015f zamanl\u0131 olmayan ko\u015fullar uyumsuz olabilirler. Zaman, bir b\u00fct\u00fcn olarak, e\u015f zamanl\u0131 olmayan ko\u015fullar d\u00fczenidir. De\u011fi\u015fimin soyut evrensel d\u00fczenidir. Zaman, b\u00fct\u00fcn s\u00fcreleri kapsar. Bir \u015feyin s\u00fcresi, ne kadar s\u00fcrerse s\u00fcrs\u00fcn, hatta minimal olarak s\u0131f\u0131ra yakla\u015fan bir an olsa bile, kendi zamansal s\u00fcresidir. Her bir varl\u0131\u011f\u0131n kendi s\u00fcresi vard\u0131r, fakat kendi zaman\u0131 yoktur. \u00c7\u00fcnk\u00fc varl\u0131klar zaman i\u00e7inde de\u011fi\u015firler, fakat s\u00fcreleri ayn\u0131 kal\u0131r.<\/p>\n

O halde, ge\u00e7ici zaman aral\u0131klar\u0131 ba\u011f\u0131nt\u0131d\u0131rlar: \u015feylerin g\u00f6reli \u00f6zelliklerinden soyutlanm\u0131\u015flard\u0131r. Leibniz ge\u00e7ici zaman aral\u0131klar\u0131n\u0131, \u015feylerin aras\u0131ndaki ger\u00e7ek ba\u011f\u0131nt\u0131lardan soyutlayarak us varl\u0131klar\u0131 olarak ele al\u0131r. Bu ba\u011f\u0131nt\u0131lar\u0131n yerini alan, herhangi bir \u015feye d\u0131\u015fsal olan ger\u00e7ek ba\u011f\u0131nt\u0131lar\u0131n varl\u0131\u011f\u0131na inanan Locke\u2019un aksine, Leibniz, ba\u011f\u0131nt\u0131lar\u0131n i\u00e7sel oldu\u011funa inan\u0131r; bu ba\u011f\u0131nt\u0131lar\u0131n yerini alan \u015feylerden soyutland\u0131klar\u0131nda, ger\u00e7eklikleri de kalmayacakt\u0131r. Asl\u0131nda zaman aral\u0131klar\u0131 sonsuz bir bi\u00e7imde b\u00f6l\u00fcnebilirler. Zaman\u0131n g\u00f6r\u00fcnemeyen b\u00f6l\u00fcmleri var olamaz, var olanlar zaman\u0131n par\u00e7alar\u0131 olmayan anlard\u0131r. Anlar, zaman aral\u0131klar\u0131n\u0131n s\u0131n\u0131rlar\u0131n\u0131 olu\u015ftururlar. Ger\u00e7ek olan her \u015fey t\u00f6zler ve t\u00f6zlerin sahip oldu\u011fu \u00f6zelliklerdir. Ba\u011f\u0131nt\u0131lar, ger\u00e7ek varl\u0131klardan ger\u00e7ek varl\u0131klar\u0131n sahip olduklar\u0131 \u00f6zelliklerden soyutland\u0131klar\u0131 i\u00e7in, ger\u00e7ek de\u011fildirler.[25] Ba\u011f\u0131nt\u0131l\u0131 zaman kuram\u0131, Newton\u2019un mutlak zaman\u0131n\u0131n kar\u015f\u0131s\u0131nda durur, \u00e7\u00fcnk\u00fc ba\u011f\u0131nt\u0131sal zaman, zaman\u0131n ideal olan ve ger\u00e7ek olmayan bir \u015fey oldu\u011funu \u00f6ne s\u00fcrer.<\/p>\n

T\u00f6z\u00fcn Etkinli\u011fi: Spinoza ve Leibniz<\/p>\n

Leibniz\u2019e g\u00f6re, ger\u00e7eklik t\u00f6zlerden, bu t\u00f6zlerin \u00f6z niteliklerinden ve bu \u00f6z niteliklerin de\u011fi\u015fimlerinden meydana gelir. Leibniz\u2019in g\u00f6r\u00fc\u015fleri, kendinden \u00f6nce gelen Baruch Spinoza\u2019n\u0131n (1632-1677) g\u00f6r\u00fc\u015flerinden ayr\u0131l\u0131r. Spinoza \u2018Tanr\u0131 veya Do\u011fa\u2019 olarak adland\u0131rd\u0131\u011f\u0131 tek bir t\u00f6z oldu\u011funu iddia eder. Leibniz ise s\u0131n\u0131rs\u0131z say\u0131da t\u00f6z veya monad oldu\u011funu s\u00f6yler. Tanr\u0131 bu monadlardan sadece biridir. Di\u011fer t\u00fcm monadlar, rastlant\u0131sal olarak var olan Tanr\u0131\u2019n\u0131n yaratt\u0131klar\u0131d\u0131rlar. Di\u011fer yandan, Spinoza\u2019ya g\u00f6re, t\u00f6z sonsuz olmal\u0131d\u0131r ve yaln\u0131zca zorunlu olarak var olabilir. Her sonlu veya s\u0131n\u0131rl\u0131 varl\u0131k Tanr\u0131\u2019n\u0131n veya Do\u011fa\u2019n\u0131n \u00f6z niteliklerinin de\u011fi\u015fimleridir. T\u00f6z konusundaki bu farkl\u0131l\u0131klara ra\u011fmen, zaman\u0131n do\u011fas\u0131yla ilgisi olan iki durum aras\u0131nda \u00f6nemli bir benzerlik vard\u0131r. Leibniz ve Spinoza, t\u00f6z\u00fcn, birle\u015ftirilmi\u015f bir \u00e7okluk oldu\u011funu d\u00fc\u015f\u00fcn\u00fcrler. T\u00f6z\u00fcn par\u00e7alar\u0131 yoktur, t\u00f6z, \u00f6z\u00fcn\u00fc a\u00e7\u0131klayan sonsuz bir \u00e7e\u015fitlili\u011fe yol a\u00e7ar. Yaln\u0131zca fenomenin par\u00e7alar\u0131 olabilir. T\u00f6z\u00fcn \u00f6z\u00fc, t\u00f6zlerin \u00f6z nitelikleri ve bunlar\u0131n kipleri arac\u0131l\u0131\u011f\u0131yla a\u00e7\u0131klanabilen bir \u00e7okluktur.[26]Bu anlam\u0131yla t\u00f6z, fenomenal d\u00fcnyay\u0131 olu\u015fturur. Spinoza, g\u00f6r\u00fcnenin, sonsuz t\u00f6z\u00fcn, sonsuz \u00f6z nitelikler yoluyla anlat\u0131lmas\u0131 oldu\u011funu iddia eder. Leibniz ise, hem sonsuz t\u00f6z\u00fcn -Tanr\u0131\u2019n\u0131n- hem de sonlu t\u00f6z\u00fcn -di\u011fer monadlar\u0131n- kendi do\u011falar\u0131n\u0131 a\u00e7\u0131klad\u0131klar\u0131n\u0131 \u00f6ne s\u00fcrer.<\/p>\n

Spinoza s\u00fcreyi, Descartes ile benzer olarak, var olan \u015feylerin belirsiz direnimi anlam\u0131nda ele al\u0131r. Asl\u0131nda s\u00fcre sadece us ayr\u0131m\u0131 yoluyla bir \u015feyin varl\u0131\u011f\u0131ndan ayr\u0131labilir. Zaman, baz\u0131 standart hareketlere olan benzerli\u011finden ayr\u0131lan s\u00fcre \u00f6l\u00e7\u00fcs\u00fcd\u00fcr. S\u00fcre belirsizdir, \u00e7\u00fcnk\u00fc bir \u015feyin s\u00fcresi do\u011fa taraf\u0131ndan veya o \u015feyin \u00f6z\u00fc taraf\u0131ndan belirlenmemi\u015ftir. [27] Kutsal varl\u0131k kutsal \u00f6z\u00fc izledi\u011fi i\u00e7in, Tanr\u0131 ya da Do\u011fa, bir s\u00fcreye sahip de\u011fildirler, fakat zamans\u0131z bir bi\u00e7imde sonsuzdurlar. S\u00fcresi olan her \u015fey de\u011fi\u015fim yoluyla varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr; Tanr\u0131 ya da Do\u011fa de\u011fi\u015fmez, fakat kendini sonsuz bir \u00e7e\u015fitlilikte a\u00e7\u0131klar. Bu \u00e7e\u015fitlilikte nedensel diziler, \u00f6nceki ba\u015far\u0131lar\u0131na sonraki etkileriyle ba\u011flan\u0131rlar. Yine de, bu t\u00fcrden diziler, kendilerini Tanr\u0131\u2019da ya da Do\u011fa\u2019da temellendirilmelidirler. Leibniz, Tanr\u0131\u2019n\u0131n bir ba\u015fkas\u0131ndan ziyade di\u011fer olas\u0131 diziyi se\u00e7mesinin yeterli bir nedeni oldu\u011funu iddia eder. Spinoza ise Tanr\u0131\u2019n\u0131n nedenselli\u011finin, nedenler zincirindeki her bir etkinin nedeninde i\u00e7sel oldu\u011funu \u00f6ne s\u00fcrer. Spinoza, nicelik \u00fczerine konu\u015furken, geli\u015fi g\u00fczel nedenler zinciri ile s\u00fcre aras\u0131nda bir ay\u0131r\u0131m yapar. Hayal g\u00fcc\u00fcne al\u0131\u015f\u0131k olan nicelik -sonlu ve b\u00f6l\u00fcnebilir olan ve par\u00e7alardan olu\u015fan- ile anl\u0131k taraf\u0131ndan bilinen t\u00f6zsel niceli\u011fi -sonsuz, b\u00f6l\u00fcnemez ve tek olan- birbirinden ay\u0131r\u0131r. [28]
Bu anlamda, t\u00f6z\u00fcn verimli etkinli\u011fi nedensel kuvvetler ba\u011f\u0131nt\u0131s\u0131ndan daha farkl\u0131 bir tarzdad\u0131r. Bu etkinlik, Neoplatonik yay\u0131l\u0131m\u0131 (t\u00fcr\u00fcm) and\u0131r\u0131r. Newton\u2019a g\u00f6re, zaman\u0131n yay\u0131l\u0131m\u0131, Neoplatonizm\u2019deki yay\u0131l\u0131mlarla olduk\u00e7a fazla benzerlikler ta\u015f\u0131r; \u00e7\u00fcnk\u00fc varl\u0131\u011f\u0131n eksilmesi s\u00f6z konusudur. Spinoza\u2019ya g\u00f6re ise, t\u00f6z\u00fcn etkinli\u011fi taraf\u0131ndan \u00fcretilen zaman, bu t\u00f6z\u00fcn ger\u00e7ek varl\u0131\u011f\u0131n\u0131n anlat\u0131m\u0131d\u0131r. Spinoza, Tanr\u0131\u2019n\u0131n ya da Do\u011fa\u2019n\u0131n \u2018her biri sonsuz \u00f6zleri dile getiren sonsuz \u00f6z niteliklerin olu\u015fturdu\u011fu bir t\u00f6z\u2019 oldu\u011funu s\u00f6yler.[29] Bir t\u00f6z\u00fcn \u00f6z\u00fc, kendinde ortaya \u00e7\u0131kan her \u015feyi kapsar, do\u011fas\u0131 sabittir ve bir b\u00fct\u00fcnl\u00fck i\u00e7inde var olur. Bu bir arada bulunma veya sonsuzluk, kendini kendi ger\u00e7ek i\u00e7sel \u00e7oklu\u011funda ifade ederek a\u00e7\u0131klar. T\u00f6z\u00fcn etkinli\u011fi, i\u00e7inde etkinli\u011fin ger\u00e7ekle\u015fti\u011fi bir zaman\u0131n oldu\u011funu farz etmez.[30] T\u00f6z etkindir, \u00e7\u00fcnk\u00fc, par\u00e7alara ayr\u0131lamayan ger\u00e7ek \u00e7oklu\u011fu kapsayan basit bir birliktir.[31] Fenomenal d\u00fcnya, bu sabit b\u00fct\u00fcnl\u00fc\u011f\u00fc ger\u00e7ek anlam\u0131yla a\u00e7\u0131klar. Zaman, s\u00fcre ve s\u00fcre \u00f6l\u00e7\u00fcleri fenomenlerin varl\u0131\u011f\u0131n\u0131, nedenler ve sonu\u00e7lar serisine g\u00f6re ifade ederler. O halde s\u00fcre ve zaman, yaln\u0131zca t\u00f6zlerin etkin i\u00e7sel ilkelerinin sonsuzlu\u011funu a\u00e7\u0131klayabilecek olan fenomenal d\u00fcnyay\u0131 bi\u00e7imlendirir. Fenomenler art arda gelme d\u00fczeninde sergilenmelidirler. Bu s\u0131n\u0131rlama olmadan, t\u00f6ze i\u00e7kin olan \u00e7okluk a\u00e7\u0131klanamaz. T\u00f6z\u00fcn belirtilmesi, s\u0131n\u0131rl\u0131 bir ko\u015ful olarak zaman\u0131 gerektirir. O halde t\u00f6z\u00fcn \u00e7oklu\u011fu, \u00e7ok y\u00f6nl\u00fc fakat kolay anla\u015f\u0131l\u0131r fenomenler olarak ortaya \u00e7\u0131kar.<\/p>\n

\u00a0<\/p>\n

Mutlak ve \u0130deal Zaman
Philip Turetzky
\u00c7eviri: Nil\u00fcfer Y\u0131lmaz<\/p>\n

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Spinoza, B.(1992) Ethics, Treatise on the Intellect and Selected Letters (trans. Samuel Shirley), Indianapolis, IN: Hackett Publishing Co.
______ (1905) The Principles of Descartes’ Philosophy, La Salle, IL: Open Court Publishing Co.
Toulmin, Stephen (1959) “Criticism in the history of science: Newtonon absolute space, time, and motion.” I and II, Philosophical Review 68:1-29, 203-227.
Wolfson, Harry Austryn (1919) ” Note on Crescas’ definition of time,” Jewish Quarterly Review X:1-17.<\/p>\n

* Bu \u00e7eviri yazar\u0131n Time adl\u0131 eserinin (Philip Turetzky, Time, Roudledge, First Published, 1998)Absolute and ideal timeb\u00f6l\u00fcm\u00fcn\u00fc kaps\u0131yor.
[1] Descartes 1972: vol. II,219.
[2] Descartes 1972: vol. I, 242.
[3] Galilei 1914: 155.
[4] Barrow’u zikreden Burtt; 1954:150-161.
[5] Newton 1962: 131-132. Newton’daki zaman\u0131n ontolojisi kavram\u0131n\u0131 zikreden Carriero 1990: 124-128. Newton genel \u00e7\u0131karsamas\u0131ndaki teolojik g\u00f6r\u00fc\u015flerini 1713 de kaleme ald\u0131\u011f\u0131 ‘Do\u011fan\u0131n Matematiksel \u0130lkeleri’ eserinin ikinci bas\u0131m\u0131na eklemi\u015ftir.
[6]Newton’un zaman kavram\u0131n\u0131n Neoplatonik temelleri i\u00e7in Koyr\u00e9’e bak.: 1957: bl. VI, VII.
[7] Alexander 1956:40; newtonUn repli\u011fi i\u00e7in bak.: Newton 1952: 370-371.
[8] Newton 1952: 8.
[9] Bak.: bl. V, “Emerging perspectives.”
[10] Newton 1969: 17.
[11]Capek(1988)zaman\u0131n ak\u0131\u015f\u0131 kavram\u0131n\u0131n geriye \u00e7evrilemeyece\u011fi.
[12] Boyer 1949: 187-223.
[13]Bu iddia , Newton’da deneysel olarak desteklenen hareket yasalar\u0131n\u0131n do\u011frulu\u011funu \u00f6nvarsaymaktad\u0131r. Bak.: Dieks 1998b.
[14]Toulmin 1959.
[15]Locke 1959:238-256.
[16]Odegard 1978.
[17]Sardunya adas\u0131ndaki kahramanlar arasunda uyuyan Aristo’nun ifadelerinin kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131 i\u00e7in bak.: bl. II,time and cahange.
[18]Bak.: bl. III. “the Epicureans: time atoms.”
[19]Berkeley 1977: 113-114. Berkeley’in zaman teorisi ve itirazlar i\u00e7in bak.: Machintosh 1978.
[20]Leibniz’in, mutlak zaman ele\u015ftirileri Samuel Clark’ta ifade edilir( Alexsander 1956). Locke ele\u015ftirisi bak.: Leibniz 1981.
[21]Uygun i\u00e7in bak.: Leibniz 1902: 14-15; Mates 1986: 132- 136; Russell 1989: 54-63; Deleuze 1993: 41-58.
[22]Aristo, zaman\u0131n evrenle nedenlerin ilkesi \u00fczerine bak.: Leibniz 1902: 141,258; Mates 1986:154-162; Russell 1989: 30-39, Deleuze 1993: 41-58; ay\u0131rt edilemezli\u011fin tan\u0131mlanmas\u0131 ba\u015flamad\u0131\u011f\u0131n\u0131 g\u00f6steren bu tart\u0131\u015fmadan hareketle ba\u015fka bir g\u00f6r\u00fc\u015f belirtmi\u015ftir( bak.: bl. II, “The scope of time).
[23]Bu tart\u0131\u015fma 1969 da Shoemaker’da ele al\u0131nm\u0131\u015ft\u0131r.
[24] Leibniz 1956: 68.
[25] \u015eeylerin ger\u00e7ek ili\u015fkisel \u00f6zelliklerinden ve ideal ili\u015fkiler aras\u0131ndaki ay\u0131r\u0131mdan \u00f6zetlenmi\u015ftir.Bak.: Ishiguro 1972.
[26] “durumlar\u0131n ve ili\u015fkilerin \u00e7o\u011funlu\u011fu par\u00e7alar d\u0131\u015f\u0131nda basit maddede mevcuttur” (Monadology 13; Leibniz 1902: 253).
[27] Zaman ve s\u00fcreklilik i\u00e7in bak.: Spinoza 1905: 129-130; The Ethics, pt.II, Defination 5, ve Spinoza 1992: 63,
[28] The Ethics, Spinoza 1992: 42.
[29] The Ethics Spinoza 1992: 31.
[30] Russell’\u0131n ifade etti\u011fi bu problem i\u00e7in bak.: Russell 1989: 50-53.
[31] Leibniz 1989: 178-181; Deleuz’da 1993:100-120.<\/p>\n","protected":false},"excerpt":{"rendered":"

Mekan\u0131n derinli\u011fi, zaman\u0131n derinli\u011finin alegorisidir.Charles Baudelaire Rene Descartes’a (1596-1650) g\u00f6re, nesnel maddeler ve \u00f6znel durumlar aras\u0131ndaki ay\u0131r\u0131m farkl\u0131 t\u00f6zlerin d\u00fcalizmidir. Bu t\u00f6zlerin her biri, temel bir niteli\u011fin de\u011fi\u015fimini ortaya koyabilirler: Maddeler esas olarak uzan\u0131ma; uslar da d\u00fc\u015f\u00fcnceye sahiptirler. Descartes, zaman ve s\u00fcre aras\u0131nda bir ay\u0131r\u0131m yapmas\u0131na ra\u011fmen, bu ay\u0131r\u0131m us ve beden aras\u0131ndaki ay\u0131r\u0131ma g\u00f6re […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[103],"tags":[],"class_list":["post-4794","post","type-post","status-publish","format-standard","category-felsefe-genel"],"yoast_head":"\nMekan\u0131n derinli\u011fi, zaman\u0131n derinli\u011finin alegorisidir | Mutlak ve \u0130deal Zaman - Philip Turetzky - narteks.net<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/narteks.net\/index.php\/2010\/11\/30\/mekanin-derinligi-zamanin-derinliginin-alegorisidir-mutlak-ve-ideal-zaman-philip-turetzky\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Mekan\u0131n derinli\u011fi, zaman\u0131n derinli\u011finin alegorisidir | Mutlak ve \u0130deal Zaman - Philip Turetzky\" \/>\n<meta property=\"og:description\" content=\"Mekan\u0131n derinli\u011fi, zaman\u0131n derinli\u011finin alegorisidir.Charles Baudelaire Rene Descartes’a (1596-1650) g\u00f6re, nesnel maddeler ve \u00f6znel durumlar aras\u0131ndaki ay\u0131r\u0131m farkl\u0131 t\u00f6zlerin d\u00fcalizmidir. Bu t\u00f6zlerin her biri, temel bir niteli\u011fin de\u011fi\u015fimini ortaya koyabilirler: Maddeler esas olarak uzan\u0131ma; uslar da d\u00fc\u015f\u00fcnceye sahiptirler. 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