Bug\u00fcnlerde bir kitap ortal\u0131kta \u201chayalet\u201d gibi dola\u015f\u0131yor: Evrim Aldatmacas\u0131 (Evrim Teorisinin Bilimsel \u00c7\u00f6k\u00fc\u015f\u00fc ve Teorinin \u0130deolojik Arka Plan\u0131). \u201cKendini\u201d kentten kente, caddeden caddeye \u201cat\u0131yor\u201d (1). Nereden \u00e7\u0131kt\u0131? (Vural Yay\u0131nc\u0131l\u0131k, \u0130stanbul); Ne zaman \u00e7\u0131kt\u0131? (hi\u00e7bir yerinde bas\u0131m tarihi yok); Kim yazd\u0131? (\u00f6nkapakta \u201cHarun Yahya\u201d diyor; arkakapakta a\u00e7\u0131klan\u0131yor: \u201cHarun Yahya m\u00fcstear ismini kullanan yazar\u2026 ayr\u0131ca Cavit Yal\u00e7\u0131n m\u00fcstear ismini de kullanmaktad\u0131r\u201d -ne a\u00e7\u0131klama ama); Kim \u00e7\u0131kard\u0131? (i\u00e7inden, gerisinde Bilim Ara\u015ft\u0131rma Vakf\u0131\u2019n\u0131n bulundu\u011fu anla\u015f\u0131l\u0131yor; ya onun gerisinde kimler var; kimlerce destekleniyor o karanl\u0131k); \u00c7\u0131karanlar\u0131n amac\u0131 ne? (kitaba kar\u015f\u0131, evrime sahip \u00e7\u0131kanlar\u0131 \u201cyaradan\u201da inanm\u0131yor diye g\u00f6sterip, dar-\u00fcl harb\u2019de i\u00e7teki imans\u0131zlara cihat a\u00e7mak m\u0131?) (2).<\/p>\n
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De\u011fil mallar\u0131n, canlar\u0131n bile parayla al\u0131n\u0131p sat\u0131ld\u0131\u011f\u0131 \u015fu zamanda niye paras\u0131z da\u011f\u0131t\u0131l\u0131yor? Ka\u00e7\u0131nc\u0131 bask\u0131s\u0131? Ka\u00e7 tane da\u011f\u0131t\u0131ld\u0131? Daha ka\u00e7 tane da\u011f\u0131t\u0131lmas\u0131 hedef al\u0131nd\u0131? Ve kapa\u011f\u0131 niye 1985 y\u0131l\u0131nda Sosyal Yay\u0131nlarca bas\u0131lan: Amerikan Bilimler Akademisi, Bilim ve Yarat\u0131l\u0131\u015f\u00e7\u0131l\u0131k ba\u015fl\u0131kl\u0131, Akademi\u2019nin ilgili inceleme komitesinin \u00e7e\u015fitli bilim dallar\u0131ndan on bir \u00fcyesince kaleme al\u0131nan ve Bilimler Akademisi taraf\u0131ndan oybirli\u011fiyle benimsenen \u201cbilimsel yarat\u0131l\u0131\u015f\u00e7\u0131l\u0131k\u201d savlar\u0131na yan\u0131t olan g\u00f6r\u00fc\u015fleri i\u00e7eren yap\u0131t\u0131n Engin U. Akkaya taraf\u0131ndan T\u00fcrk\u00e7e \u00e7evirisinin kapa\u011f\u0131na benzetilecek bi\u00e7imde \u201cdizayn\u201d edilmi\u015f? (3) Kitap 126 sayfa. L\u00fcks bask\u0131s\u0131 Ankara\u2019da profes\u00f6rlerin odas\u0131na (ayd\u0131nlans\u0131nlar diye olmal\u0131 ya da Sivas\u2019takiler gibi \u201cayd\u0131nlat\u0131r\u0131z\u201d diye de olabilir) (4) b\u0131rak\u0131l\u0131yor. \u0130stanbul\u2019da kitap fuar\u0131nda (ger\u00e7e\u011fe ac\u0131kanlara!) \u00fc\u00e7er be\u015fer sandvi\u00e7 gibi da\u011f\u0131t\u0131l\u0131yor.<\/p>\n
Bir g\u00f6r\u00fcnt\u00fcn\u00fcn g\u00f6r\u00fcnt\u00fcler d\u00fcnyas\u0131<\/strong><\/p>\nKitab\u0131n iki b\u00f6l\u00fcmden olu\u015ftu\u011fu s\u00f6ylenebilir (Bu bir kitap tan\u0131tma yaz\u0131s\u0131 de\u011fildir). 12. sayfaya kadar Evrim Kuram\u0131na \u201cbilimsel\u201d denebilecek savlarla kar\u015f\u0131 \u00e7\u0131k\u0131l\u0131yor. Bu sayfada g\u00f6r\u00fcnt\u00fc birden de\u011fi\u015fiyor. Yazar dinsel hatta, mistik bir g\u00f6r\u00fcn\u00fcme b\u00fcr\u00fcn\u00fcyor ve \u00f6zetle \u015f\u00f6yle diyor: \u201cD\u0131\u015f D\u00fcnya\u201d olarak bilinen \u015fey, \u201cyaln\u0131zca\u201d duyu organlar\u0131m\u0131zdaki sinirlerimize ula\u015fan uyar\u0131c\u0131lar\u0131n yol a\u00e7t\u0131\u011f\u0131 \u201celektrik sinyallerinin\u201d beyinde yaratt\u0131\u011f\u0131 etkidir (s.121). Beynimizi de d\u0131\u015far\u0131da b\u0131rakmaks\u0131z\u0131n g\u00f6rd\u00fc\u011f\u00fcm\u00fcz her \u015fey, aynen televizyon ekran\u0131ndaki gibi (s.122) bir hayal, bir g\u00f6r\u00fcnt\u00fcd\u00fcr. Ve sonul yarg\u0131 (s.121\u2032de) veriliyor: Bunlar\u0131n hepsi hayalse, g\u00f6r\u00fcnt\u00fcyse \u201cGer\u00e7ek olan \u015fey ruhtur. Madde ise sadece ruhun g\u00f6rd\u00fc\u011f\u00fc alg\u0131lardan ibarettir (Alg\u0131 yan\u0131lmalar\u0131d\u0131r demek istese neyse). T\u00fcm bunlar g\u00f6r\u00fcnt\u00fc ise ger\u00e7ek olan Allah\u2019t\u0131r.\u201d<\/p>\n
Yazar\u0131n yapt\u0131\u011f\u0131, idealizmin bilinen takti\u011fidir: Biliyoruz ki, cans\u0131z madde tek ba\u015f\u0131na (can\u2019dan, ruh\u2019tan ba\u011f\u0131ms\u0131z) vard\u0131r. Ama can, ama ruh denilen \u015feyler (duygu ve d\u00fc\u015f\u00fcnceler) ancak madde ile birlikte g\u00f6r\u00fcl\u00fcrler, madde ile birlikte var olabilirler. Komaya girmi\u015f bir insanda oldu\u011fu gibi beyni molek\u00fcllerine \u00e7\u00f6z\u00fclm\u00fc\u015f bir insanda da duygu, d\u00fc\u015f\u00fcnce ummak bo\u015funad\u0131r. Buna kar\u015f\u0131n, madde ile can\u0131n ve ruhun \u201cayr\u0131lmazl\u0131\u011f\u0131\u201d \u00e7i\u011fnenir, kafada \u00f6nce nicelik-nitelik, organ-duyu, madde-mana (anlam), madde-ruh ayr\u0131m\u0131 yap\u0131l\u0131r. Sonra bu ikinciler birincilerin \u00fczerine \u00e7\u0131kar\u0131l\u0131r; en sonunda birincilerin varl\u0131\u011f\u0131 yads\u0131n\u0131r. Ger\u00e7eklik tam anlam\u0131yla tepetaklak edilmi\u015ftir. Yazar\u0131n da yapt\u0131\u011f\u0131 budur. Ancak bunu yap\u0131\u015f bi\u00e7imi \u201cilgin\u00e7tir\u201d: \u201cBu yaz\u0131lar\u0131 okurken i\u00e7inde oldu\u011funuzu sand\u0131\u011f\u0131n\u0131z odan\u0131n asl\u0131nda i\u00e7inde de\u011filsiniz\u2026 Aksine oda sizin i\u00e7inizdedir\u201d (s.115).<\/p>\n
D\u00fc\u015f\u00fcn\u00fcyorum \u00f6yleyse yokum<\/strong><\/p>\nBildi\u011fim kadar\u0131yla felsefe, d\u00fc\u015f\u00fcnce tarihinde, hi\u00e7bir d\u00fc\u015f\u00fcn\u00fcr, yazar\u0131n bu yolda ula\u015ft\u0131\u011f\u0131 \u201cba\u015far\u0131ya\u201d (!) ula\u015famad\u0131. Bir \u015feyin yoklu\u011funu kan\u0131tlayarak ba\u015fka bir \u015feyin varl\u0131\u011f\u0131n\u0131 kan\u0131tlama mant\u0131\u011f\u0131n\u0131 ileri s\u00fcrme y\u00fcreklili\u011fini (!) kimse g\u00f6steremedi. Bu bak\u0131mdan solipsizm bile yaya kal\u0131r. Ger\u00e7ekten, solipsizmde de zihindeki t\u00fcm g\u00f6r\u00fcnt\u00fclerin nesnel varl\u0131\u011f\u0131 yads\u0131nmakla birlikte, ki\u015finin kendisinin varoldu\u011fu kabul edilir; bunu yans\u0131tan bir adland\u0131rmayla, sayg\u0131nl\u0131\u011f\u0131 ilgili \u00e7evrelerde s\u0131f\u0131ra yak\u0131n olan bu felsefeye T\u00fcrk\u00e7e\u2019de (tek ben var\u0131m sav\u0131na g\u00f6ndermeyle) \u201ctekbencilik\u201d denmektedir. Yazar \u201cbeynini\u201d de g\u00f6r\u00fcnt\u00fc say\u0131p, onun nesnel varl\u0131\u011f\u0131n\u0131 da yads\u0131m\u0131\u015f olmaktad\u0131r. Onunla birlikte o sayfaya kadar Evrim Kuram\u0131n\u0131 y\u0131kmada kulland\u0131\u011f\u0131 maddeyle, fosillerle, h\u00fccrelerle ilgili olarak kendinin \u00f6ne s\u00fcrd\u00fc\u011f\u00fc t\u00fcm olgular\u0131 ve bilgileri (ayr\u0131m\u0131nda olmasa da) yads\u0131m\u0131\u015f bulunmaktad\u0131r. K\u0131sacas\u0131, d\u00f6n\u00fcp kuyru\u011funu yemeye ba\u015flayan masal ejderi gibi kendini yiyip bitirmektedir. Kendi savlar\u0131n\u0131 kendi y\u0131kmaktad\u0131r, hepsini g\u00f6r\u00fcnt\u00fc, dolay\u0131s\u0131yla yok sayarak. Sonu\u00e7ta Descartes\u2019\u0131 da tersine \u00e7evirip, \u201cd\u00fc\u015f\u00fcn\u00fcyorum \u00f6yleyse yokum\u201d gibi bir noktaya varmaktad\u0131r (Kafamdaki kendi simgem, varl\u0131\u011f\u0131m hakk\u0131ndaki d\u00fc\u015f\u00fcncem, asl\u0131nda bir g\u00f6r\u00fcnt\u00fcd\u00fcr; \u00f6yleyse yokum).<\/p>\n
Nesne-g\u00f6r\u00fcnt\u00fc ili\u015fkisi: Telefondaki ses analojisi<\/strong><\/p>\n\u0130\u015fin asl\u0131 son derece yal\u0131nd\u0131r. Yazar\u0131n \u201cg\u00f6r\u00fcnt\u00fc\u201d dedi\u011fi \u201csimgelerdir\u201d. Elbette g\u00f6z\u00fcm\u00fcze, beynimize ta\u015f, ta\u015f\u0131n par\u00e7as\u0131, kum taneleri girmez. Beynimizde onun g\u00f6r\u00fcnt\u00fcs\u00fc olu\u015fur. Ancak iki t\u00fcrl\u00fc g\u00f6r\u00fcnt\u00fc vard\u0131r: nesnel kar\u015f\u0131l\u0131\u011f\u0131 bulunan ve bulunmayan g\u00f6r\u00fcnt\u00fcler, nesnel kar\u015f\u0131l\u0131\u011f\u0131 bulunan ve bulunmayan simgeler. Ya\u015fam\u0131mda hi\u00e7 cin g\u00f6rmedim, kimsenin cin g\u00f6r\u00fcp ya da cinlerin varl\u0131\u011f\u0131n\u0131 alg\u0131lad\u0131\u011f\u0131n\u0131 sanm\u0131yorum. Ama Cin i\u00e7kisini fazla ka\u00e7\u0131ran bir kimse cin g\u00f6rebilir; kafas\u0131nda cin imgesi, cin simgesi, cin g\u00f6r\u00fcnt\u00fcs\u00fc olu\u015fabilir. Ger\u00e7ekte ise \u00f6n\u00fcnde yaln\u0131zca bo\u015f Gin \u015fi\u015fesi vard\u0131r (5). Yazar kar\u015f\u0131l\u0131\u011f\u0131 olan ve olmayan g\u00f6r\u00fcnt\u00fc ayr\u0131m\u0131n\u0131 (bilerek mi, bilmeyerek mi?) yapm\u0131yor.<\/p>\n
Bu konuyu bir \u00f6rnek ile noktalayaca\u011f\u0131m: Telefondaki ses, sevdi\u011fim kimsenin sesinin beynimdeki yank\u0131s\u0131, s\u00f6zleri (simgelerle g\u00f6nderdi\u011fi duygular\u0131n\u0131n, d\u00fc\u015f\u00fcncelerinin simgeleri) olup, elbette onun kar\u015f\u0131 kar\u015f\u0131ya iken duydu\u011fum sesi de\u011fildir. Duygular\u0131, d\u00fc\u015f\u00fcnceleri ve sesi bir\u00e7ok kodlamalardan, d\u00f6n\u00fc\u015f\u00fcmlerden ge\u00e7mi\u015ftir. Ses titre\u015fimi olmu\u015ftur, telefonun a\u011f\u0131zl\u0131\u011f\u0131n\u0131n diyafram\u0131n\u0131 titre\u015ftirmi\u015ftir ve bu titre\u015fim elektrik dalgalar\u0131 olu\u015fturup kula\u011f\u0131ma, beynimin i\u015fitme oda\u011f\u0131na gelmi\u015ftir. T\u00fcm bunlara kar\u015f\u0131n duydu\u011fum sesi sevdi\u011fimin sesi saymamda sak\u0131nca yoktur. Ku\u015fkulan\u0131rsam ertesi g\u00fcn kendisine sorabilirim: \u201cD\u00fcn telefona sen mi \u00e7\u0131kt\u0131n?, \u2018\u00d6f be\u2019 diye sen mi konu\u015ftun\u201d, \u201cEvet, \u00f6z\u00fcr dilerim sesini alg\u0131layamad\u0131m. Gene o adam rahats\u0131z ediyor sand\u0131m, kapatt\u0131m.\u201d \u201c\u00dcz\u00fclme, \u00fc\u015f\u00fctm\u00fc\u015f\u00fcm, bo\u011faz\u0131m a\u011fr\u0131d\u0131\u011f\u0131 i\u00e7in sesim perdelendi.\u201d Sorun bitmi\u015ftir. O sesin, o simgenin nesnel kar\u015f\u0131l\u0131\u011f\u0131 varm\u0131\u015f. Nesneler insanlar\u0131n beyninin d\u0131\u015f\u0131nda vard\u0131r. Beyindekiler yaln\u0131zca simgeleridir. Simgeleri olmalar\u0131, onlar\u0131n nesnelerinin olmad\u0131klar\u0131 anlam\u0131na gelmez. B\u0131\u00e7a\u011f\u0131n g\u00f6r\u00fcnt\u00fcs\u00fc, b\u0131\u00e7a\u011f\u0131 kayd\u0131rd\u0131\u011f\u0131m\u0131z\u0131 g\u00f6sterdi\u011finde do\u011fruyu g\u00f6stermi\u015ftir. Duydu\u011fum ac\u0131, akan kan, g\u00f6r\u00fcnt\u00fc de\u011fildir. Sevdi\u011fim ki\u015fi de g\u00f6rm\u00fc\u015ft\u00fcr (Bilindi\u011fi gibi felsefede buna, objektivizme yak\u0131n bir anlamla, \u201centers\u00fcbjektivizm\u201d denmektedir).<\/p>\n
Rastlant\u0131ya (6) kar\u015f\u0131 \u201cdizayn\u201d (7) kan\u0131t\u0131<\/strong><\/p>\nVarl\u0131\u011fa mutlak \u201cg\u00f6r\u00fcnt\u00fc\u201d penceresinden bakan bir kimsenin, i\u015fin ba\u015f\u0131nda yads\u0131d\u0131\u011f\u0131 nesneyi ve onun hareketini (olgular\u0131) kavramas\u0131 beklenemez. Gene de yap\u0131t\u0131n ba\u015f\u0131na d\u00f6n\u00fcp, evrime kar\u015f\u0131 getirdi\u011fi ve \u201cbilimsel\u201d dedi\u011fi belli ba\u015fl\u0131 kan\u0131tlara bakal\u0131m. Molek\u00fcler biyoloji ve evrim biyolojisini ilgilendiren kan\u0131tlar\u0131n de\u011ferlendirilmesini uzmanlara b\u0131rakarak, kan\u0131tlar\u0131n genel bilimsel de\u011ferleri \u00fczerinde duraca\u011f\u0131m:<\/p>\n
\u201cBilim adamlar\u0131n\u0131n bir b\u00f6l\u00fcm\u00fc tesad\u00fcflerin karma\u015fa ve d\u00fczensizlikten ba\u015fka bir \u015fey olu\u015fturmad\u0131\u011f\u0131n\u0131 g\u00f6zleriyle g\u00f6rd\u00fckleri halde, evrendeki ve canl\u0131lardaki tasar\u0131m\u0131n ve d\u00fczenin tesad\u00fcfen ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 savunurlar\u201d.<\/p>\n
\u00d6nce, bu kan\u0131t, evrende her \u015feyin bir d\u00fczen (yetkin bir tanr\u0131sal d\u00fczen) i\u00e7inde oldu\u011fu yolundaki saf dinsel inanca dayan\u0131r. Ancak, g\u00fcnl\u00fck deneyimlerimiz kadar bilimsel saptamalar da (8), hem cans\u0131z do\u011fada hem canl\u0131larda d\u00fczen kadar d\u00fczensizli\u011fin de bulundu\u011funu g\u00f6stermektendir: G\u00f6kcisimleri birbiriyle \u00e7arp\u0131\u015fmakta, atmosfere meteorlar ya\u011fmaktad\u0131r. \u0130nsan beyni son derece karma\u015f\u0131k bir \u00f6rg\u00fctt\u00fcr (d\u00fczendir) ancak bir kur\u015fun bu d\u00fczeni darmada\u011f\u0131n etmektedir. Sa\u011fl\u0131k bedenin belli bir d\u00fczen durumudur. Hastal\u0131klar bu d\u00fczeni alt\u00fcst edip b\u0131rakmaktad\u0131r. Genlerde belli bir andaki d\u00fczen, bir mutasyonla bozulmakta, bunu (s\u00f6z konusu mutasyon o canl\u0131n\u0131n yok olmas\u0131na yol a\u00e7mam\u0131\u015fsa) yeni bir d\u00fczen izlemektedir. Canl\u0131l\u0131k bir d\u00fczen ise, \u00f6l\u00fcmle sonu\u00e7lanan bir hastal\u0131kla, s\u00f6z konusu canl\u0131n\u0131n molek\u00fclleri bir d\u00fczensizlik ard\u0131ndan, cans\u0131z do\u011fan\u0131n d\u00fczenine geri d\u00f6nmektedir.<\/p>\n
Rastlant\u0131lar\u0131n d\u00fczensizlikten ba\u015fka bir \u015fey do\u011furmad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fc de do\u011fru de\u011fildir. Rastlant\u0131lar, bir d\u00fczeni bozabilecekleri gibi, onu bozup yeni bir d\u00fczen getirebilirler. Ger\u00e7ekten bir mutasyon, bir canl\u0131n\u0131n (eski) d\u00fczenini bozup (canl\u0131 bunun sonunda ya\u015far kalabilmi\u015fse) s\u00f6z konusu genin kopyalanmas\u0131 (red\u00fcplikasyonu) ile, o canl\u0131da yeni bir d\u00fczen do\u011fabilmektedir. Ve bunu bilebilmek i\u00e7in molek\u00fcler biyoloji uzman\u0131 olmak gerekmemektedir.<\/p>\n
Peki rastlant\u0131 nedir? a) \u0130nsan\u0131n bilin\u00e7li, ama\u00e7l\u0131 eylemiyle bir araya getirilen cans\u0131z nesnelerin yol a\u00e7t\u0131klar\u0131 d\u0131\u015f\u0131ndaki t\u00fcm olaylar; b) Canl\u0131larda, genlerin kopyalama, organlar\u0131n onlarla ba\u011flant\u0131l\u0131 s\u0131radan i\u015flevleri d\u0131\u015f\u0131ndaki t\u00fcm de\u011fi\u015fmeler; c) \u0130nsanlarda bilin\u00e7li, kas\u0131tl\u0131 olanlar d\u0131\u015f\u0131ndaki t\u00fcm kar\u015f\u0131la\u015fmalar rastlant\u0131lar\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. C (karbon) ile 02 (oksijen) kas\u0131tl\u0131, bilin\u00e7li bulu\u015fmazlar. C ortam\u0131na herhangi bir nedenle dalan 02, onunla (rastlant\u0131 sonucunda) tepkimeye girer. Bir esinti, \u00e7i\u00e7ek tozunu savurup, \u00e7i\u00e7e\u011fin di\u015filik organ\u0131na yap\u0131\u015ft\u0131rabilir. Bunu, \u00e7i\u00e7e\u011fin bal\u0131n\u0131 emmek amac\u0131ndaki bir ar\u0131 da, bilin\u00e7siz, kas\u0131ts\u0131z olarak yapabilir. Bunlar\u0131n arkas\u0131nda bir ama\u00e7, bir tasar\u0131m arayan kimse (9), yumurtayla bulu\u015famayan milyonlarca spermi, d\u00f6llenmeyle sonu\u00e7lanmayan binlerce \u00e7iftle\u015fmeyi de a\u00e7\u0131klamak zorundad\u0131r; ya da \u201chedefine ula\u015famayan\u201d bu hareketleri s\u00f6z konusu amac\u0131n sahibi olan g\u00fcc\u00fcn ba\u015far\u0131s\u0131zl\u0131\u011f\u0131na vermelidir. Rastlant\u0131 konusunda kitapta (s.4) \u015funlar da s\u00f6ylenmektedir:<\/p>\n
Canl\u0131l\u0131k tesad\u00fcfen olu\u015fmam\u0131\u015fsa, bilin\u00e7li bir bi\u00e7imde var edilmi\u015ftir\u2026 yarat\u0131lm\u0131\u015ft\u0131r, bu ger\u00e7ek yaln\u0131zca bir inan\u00e7 bi\u00e7imi de\u011fil, ak\u0131l, mant\u0131k ve bilimin (10) vard\u0131\u011f\u0131 ortak bir sonu\u00e7tur.<\/p>\n
Bu, bir varsay\u0131m (olu\u015fmam\u0131\u015fsa varsay\u0131m\u0131) \u00fczerine, okuru ikili olas\u0131l\u0131k (ikili se\u00e7enek) k\u0131skac\u0131na al\u0131p, ona birini dayatma takti\u011fidir. Bilimsel bir d\u00fcr\u00fcstl\u00fckle bir \u00fc\u00e7\u00fcnc\u00fc olas\u0131l\u0131k g\u00f6z \u00f6n\u00fcne al\u0131narak \u201ccanl\u0131l\u0131\u011f\u0131n nas\u0131l olu\u015ftu\u011funu daha bilemiyoruz\u201d denebilirdi. Bir d\u00f6rd\u00fcnc\u00fc olas\u0131l\u0131k olarak, yal\u0131n cans\u0131z yap\u0131lardan \u201ckarma\u015f\u0131k, simetrik, \u00f6rg\u00fctl\u00fc yap\u0131lara ge\u00e7ilmesiyle olu\u015ftu\u011fu savlar\u0131 da var\u201d denebilirdi. Bunlar s\u00f6ylenmiyor, evrimci bilim adamlar\u0131n\u0131n yarad\u0131l\u0131\u015f\u0131 kabul etmemeleri \u201cinan\u00e7\u201d ile a\u00e7\u0131klan\u0131yor. \u0130nanc\u0131n hangi kafalar\u0131n ne denli \u201csayg\u0131n\u201d tutumu oldu\u011fu an\u0131msanm\u0131\u015f olmal\u0131 ki (s.4) inan\u00e7lar ikiye ayr\u0131l\u0131yor: bat\u0131l inan\u00e7lar ve bat\u0131l olmayan inan\u00e7lar (diyelim bat\u0131l inan\u00e7lar – at\u0131l inan\u00e7lar) ayr\u0131m\u0131 yap\u0131l\u0131yor. Hangi inanc\u0131n bat\u0131l olup hangisinin bat\u0131l olmad\u0131\u011f\u0131na kim karar veriyor? \u0130nanan taraflardan biri.<\/p>\n
Rastlant\u0131n\u0131n, cans\u0131z ya\u015famdaki (d\u00fczendeki), canl\u0131 ya\u015fama ge\u00e7i\u015fteki, mutasyonlardaki ve evrimdeki (kitapta ikide bir ele\u015ftirilip yads\u0131nan) rol\u00fc hakk\u0131nda son olarak \u015fu s\u00f6ylenebilir. Rastlant\u0131 \u00fcr\u00fcn\u00fc tepkimeler keyfi de\u011fildir. Birbirlerine ne kadar \u00e7ok rastlarlarsa rastlas\u0131nlar, alt\u0131n ile oksijen birbirleriyle tepkimeye girmezler. Girenler (en elemanter kimya bilgisine g\u00f6re) elektron durumlar\u0131na, kovalent ba\u011flar\u0131na g\u00f6re, bir d\u00fczen, bir yasal\u0131l\u0131k \u00fcr\u00fcn\u00fc olarak girerler. DNA\u2019daki genetik materyale yenilerinin kat\u0131lmas\u0131, eskilerinin \u00e7\u0131kmas\u0131, yer de\u011fi\u015ftirmeleri de rastlant\u0131+olanakl\u0131klara g\u00f6re olur. Nobel \u00d6d\u00fcll\u00fc molek\u00fcler biyolog Fran\u00e7ois Jacob, bu nedenle yap\u0131t\u0131na M\u00fcmk\u00fcnlerin Oyunu (Frans\u0131zca ilk bask\u0131s\u0131 1981, T\u00fcrk\u00e7e \u00e7evirisi 1996) ad\u0131n\u0131 vermi\u015ftir. Rastlant\u0131 \u00fcr\u00fcn\u00fc bir mutasyon, DNA\u2019n\u0131n kopyalama sistemine girince, rastlant\u0131sall\u0131ktan \u00e7\u0131k\u0131p, kaostan kurtulup, \u00f6rg\u00fcte, d\u00fczene girmi\u015f olur. Form\u00fclle\u015ftirirsek, tepkile\u015fmeler, Zorunluluk-Rastlant\u0131-Zorunluluk (Z-R-Z) bi\u00e7iminde i\u015fler.<\/p>\n
\u201cOlas\u0131l\u0131\u011fa\u201d kar\u015f\u0131 \u201colan\u201d<\/strong><\/p>\nYazar\u0131n en \u00e7ok g\u00fcvendi\u011fi kozlardan biri de, evrim kuram\u0131n\u0131, onun en sa\u011flam kalesi olan molek\u00fcler biyoloji alan\u0131nda y\u0131k\u0131p teslim almak (ve yerine yaratan\u0131 koymak) d\u00fc\u015f\u00fcyle kulland\u0131\u011f\u0131 \u201colas\u0131l\u0131k\u201d kavram\u0131: \u0130lk canl\u0131n\u0131n karma\u015f\u0131k bir dev molek\u00fcl\u00fcn olu\u015fmas\u0131yla ortaya \u00e7\u0131kt\u0131\u011f\u0131 evrimci sav\u0131na kar\u015f\u0131, hesap kitapla (s.69\u2032da) \u201c500 aminoasitlik bir protein molek\u00fcl\u00fcn\u00fcn meydana gelmesi ihtimalinin 10950\u2032de 1 oldu\u011fu\u201d bulunur. \u201cMatematikte 1050\u2032de 1\u2026 istatistiksel olarak ger\u00e7ekle\u015fme ihtimali \u20180\u2032 olan bir ihtimal olarak tan\u0131mlan\u0131r\u201d notuyla, b\u00f6yle bir olas\u0131l\u0131\u011f\u0131n \u201cs\u0131f\u0131r\u201d olaca\u011f\u0131 sonucuna var\u0131l\u0131r. Bu hesapta (s.61\u2032deki) \u201ch\u00fccrenin ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrebilmesi i\u00e7in, b\u00fct\u00fcn temel par\u00e7alar\u0131n \u2026 ayn\u0131 anda ve ayn\u0131 yerde var olmu\u015f olmas\u0131\u201d ko\u015fulu aranmaktad\u0131r. B\u00f6yle bir olas\u0131l\u0131k s\u0131f\u0131r g\u00f6r\u00fclerek, s\u00f6z konusu yap\u0131n\u0131n yarat\u0131l\u0131\u015f d\u0131\u015f\u0131nda hi\u00e7bir a\u00e7\u0131klamas\u0131n\u0131n olamayaca\u011f\u0131 s\u00f6ylenmektedir. Hatta (s.66\u2032da) evrendeki elektronlar\u0131n\u0131n toplam\u0131n\u0131n bile 1079 oldu\u011fu an\u0131msat\u0131larak, bu t\u00fcr varolu\u015fun olanaks\u0131zl\u0131\u011f\u0131 vurgulanmaktad\u0131r. \u0130yi de, bu hesap niye evrimcilerden soruluyor; yaradanc\u0131lardan, sihirbazlardan sorulmuyor? Evrendeki b\u00fct\u00fcn elektronlar\u0131n toplam\u0131n\u0131 a\u015fan bir olas\u0131l\u0131kla, ilgili molek\u00fclleri \u201cayn\u0131 anda ve ayn\u0131 yerde ve belli bir d\u00fczen i\u00e7inde bir araya getirme\u201d, evrimcinin do\u011fada kar\u015f\u0131la\u015f\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yledi\u011fi bir olgu de\u011fildir. Bir yaradan\u0131n yaratma i\u015flemi olabilir. Hesap, yaradan\u0131n ya da bir b\u00fcy\u00fcc\u00fcn\u00fcn, onu \u201cOl\u201d s\u00f6z\u00fcyle ya da bir el hareketiyle yoktan var etti\u011fi sav\u0131na inananlara sorulmal\u0131d\u0131r.<\/p>\n
Ad\u0131 \u00fczerinde, \u201cevrimci sav\u201d, hem cans\u0131z hem canl\u0131 do\u011fada, yal\u0131ndan karma\u015f\u0131\u011fa, zamanla (milyarlar\u0131 bulan y\u0131llar i\u00e7inde; milyonlarca, belki milyarlarca tepkimeyle) evrimle, gittik\u00e7e daha karma\u015f\u0131k yap\u0131lara ge\u00e7ildi\u011fidir. Form\u00fclle\u015ftirirsek, s\u00fcre\u00e7, s\u00f6zgelimi ilkin iki elementle ba\u015flam\u0131\u015ft\u0131r; a ile b\u2019nin birle\u015fmesi olas\u0131l\u0131\u011f\u0131 diyelim y\u00fczde ellidir; ab olu\u015ftuktan sonra ona c elementinin tak\u0131lmas\u0131 da elli; abc\u2019ye d elementinin tak\u0131lmas\u0131 da elli; ya da ona benzer olas\u0131l\u0131klar. T\u00fcm\u00fcn\u00fcn bir anda olu\u015ftu\u011fu sav\u0131 ve bunun olanaks\u0131z olas\u0131l\u0131\u011f\u0131, evrimcilere y\u00fcklenemez.<\/p>\n
Ger\u00e7ekten, bin y\u0131ll\u0131k bir \u00e7\u0131nar\u0131n o anki bi\u00e7imini almas\u0131nda milyarlarca rastlant\u0131 (insan\u0131n ya da bir yarat\u0131c\u0131n\u0131n kast\u0131n\u0131n \u00fcr\u00fcn\u00fc olmayan olay anlam\u0131nda rastlant\u0131) devreye girmi\u015f olabilir. Ama bunlar \u201colas\u0131l\u0131k\u201d de\u011fil, \u201colan\u201d \u015feylerdir. Olan\u0131n olas\u0131l\u0131\u011f\u0131 olmaz. Sonucu al\u0131nm\u0131\u015f olan ma\u00e7\u0131 kimin kazanaca\u011f\u0131 yolunda olas\u0131l\u0131k hesaplar\u0131 yap\u0131lmaz. \u201cOlan olmu\u015f, biten bitmi\u015ftir\u201d (11). B\u00f6yle bir olanaks\u0131z olas\u0131l\u0131ktan, o \u00e7\u0131nar\u0131n o bi\u00e7imiyle yeniden ve bir anda olu\u015fturulmas\u0131 tart\u0131\u015f\u0131l\u0131rken s\u00f6z edilebilir. Ki bu da, yaratmadan ba\u015fka bir \u015fey de\u011fildir. Olanaks\u0131z olan, zaman (olaylar\u0131n ard\u0131s\u0131ral\u0131\u011f\u0131) olgusunu d\u0131\u015flayan yaratmad\u0131r.<\/p>\n
Hele yoktan yaratma, bilim d\u00fcnyas\u0131n\u0131n kavram\u0131 de\u011fildir. Baz\u0131 dinlerde bile, yaradan i\u00e7in, daha \u00f6nce var olan kaos durumunda bulunan maddeye bi\u00e7im, d\u00fczen verme sav\u0131yla yetinilir. Yarat\u0131lan \u015fey, yazar\u0131n s\u00f6yledi\u011fi gibi \u201cg\u00f6r\u00fcnt\u00fc\u201d bile olsa, varl\u0131\u011f\u0131 bir beyni, ona ula\u015fan bir dalgay\u0131 ya da elektrik sinyallerinin ve uyar\u0131c\u0131n\u0131n kayna\u011f\u0131 maddelerin varl\u0131\u011f\u0131n\u0131 gerektirdi\u011finden, yoktan var edilemez. Bilimsel a\u00e7\u0131klamalar, maddenin ve enerjinin yoktan var, vardan yok edilemeyecekleri varsay\u0131mlar\u0131na dayand\u0131r\u0131larak i\u015fletilir. Yarat\u0131\u015f sav\u0131nda elbette bulunulmu\u015ftur; bulunulabilinir. Ama bu savlar, kampusun d\u0131\u015f\u0131nda ileri s\u00fcr\u00fclmelidir. Varl\u0131\u011f\u0131n, olgular\u0131n, olaylar\u0131n, ereksellik\u00e7i yarat\u0131\u015f kavram\u0131yla a\u00e7\u0131klanmas\u0131 dine \u00f6zg\u00fcd\u00fcr. Nedensellik\u00e7i varolu\u015f kavram\u0131yla i\u015fletilen bilimsel a\u00e7\u0131klamayla birle\u015ftirilemez. Bu nedenle \u201cbilimsel yarat\u0131l\u0131\u015f\u00e7\u0131l\u0131k\u201d, bir d\u00fc\u015f\u00fcnsel acubedir. Harun Yahya da bu iki birle\u015fmezi birle\u015fmeye zorlarken, bir acube yaratmaktad\u0131r: Varl\u0131\u011f\u0131n ve olaylar\u0131n, yaln\u0131zca kafam\u0131zdaki g\u00f6r\u00fcnt\u00fcler olup, onlar\u0131n asl\u0131nda var olmad\u0131klar\u0131n\u0131 s\u00f6ylemektedir. Var olan\u0131n g\u00f6r\u00fcnt\u00fcleri yaratan Allah oldu\u011funu, \u00fcstelik g\u00f6r\u00fcnt\u00fcleri, bir kez yarat\u0131p b\u0131rakmakla kalmay\u0131p, her an yeniden yaratt\u0131\u011f\u0131n\u0131 (g\u00f6r\u00fcnt\u00fc dedi\u011fi beyniyle) kavram\u0131\u015ft\u0131r. (?) Ki bu, bilime uymad\u0131\u011f\u0131 gibi, gelmi\u015f ge\u00e7mi\u015f hi\u00e7bir dine de uymamaktad\u0131r; ne de g\u00fcnl\u00fck yal\u0131n pratiklerimize uymaktad\u0131r. Bir a\u00e7l\u0131\u011f\u0131, bir ac\u0131y\u0131 giderebilirsiniz. Ama ac\u0131, ama a\u00e7l\u0131k bir g\u00f6r\u00fcnt\u00fc ise, onu de\u011fi\u015ftirmeye gerek kal\u0131r m\u0131? De\u011fi\u015ftirmek istesen de nas\u0131l de\u011fi\u015ftirebilirsin? A\u00e7l\u0131\u011fa yol a\u00e7an nedeni (ya da g\u00f6r\u00fcnt\u00fcy\u00fc) \u00fcstelik tanr\u0131 g\u00f6r\u00fcnt\u00fcleri her an yeniden yarat\u0131rken, sen, neden olan g\u00f6r\u00fcnt\u00fcy\u00fc onu etkileyerek de\u011fi\u015ftirip sonu\u00e7 olan g\u00f6r\u00fcnt\u00fcy\u00fc de\u011fi\u015ftirmeyi nas\u0131l umabilirsin. En iyisi otur oturdu\u011fun yerde.<\/p>\n
Yazar, Allah\u2019a g\u00f6r\u00fcnt\u00fcy\u00fc her an yeniden yaratma keyfini tan\u0131d\u0131ktan sonra, olaylar\u0131n ard\u0131s\u0131ral\u0131\u011f\u0131 (d\u00fczeni) ile ilgili bir sorunun yanda\u015flar\u0131na sorulmas\u0131 durumunda d\u00fc\u015f\u00fclecek g\u00fc\u00e7l\u00fc\u011f\u00fc g\u00f6rm\u00fc\u015f. Bunun da bir a\u00e7\u0131klamas\u0131n\u0131 sunmu\u015f. Ya\u011fmurdan ka\u00e7arken doluya tutulmaya benzese de, a\u00e7\u0131klama (s. 124) \u015f\u00f6yle: \u201cAllah g\u00f6r\u00fcnt\u00fcleri bir s\u0131ra, bir d\u00fczen ile yarat\u0131r\u201d; \u201cbir \u00e7i\u00e7ek g\u00f6r\u00fcnt\u00fcs\u00fc yaratmadan \u00f6nce, bir tohum g\u00f6r\u00fcnt\u00fcs\u00fc yarat\u0131r\u201d! Neden? Yan\u0131t\u0131 yok. Buna s\u00f6yleyecek hi\u00e7bir s\u00f6z\u00fcm yok!<\/p>\n
Yazar\u0131n ileri s\u00fcrd\u00fc\u011f\u00fc g\u00f6r\u00fcnt\u00fcn\u00fcn kar\u015f\u0131l\u0131ks\u0131zl\u0131\u011f\u0131n\u0131 (yoklu\u011funu) g\u00f6stermek i\u00e7in harcad\u0131\u011f\u0131m bunca zamana do\u011frusu ac\u0131d\u0131m. Elime hi\u00e7bir \u015fey ge\u00e7meyece\u011fini ve okuyucuya bilinenler d\u0131\u015f\u0131nda bir \u015feyin varl\u0131\u011f\u0131n\u0131 g\u00f6steremeyece\u011fimi, i\u015fin ba\u015f\u0131nda biliyordum. Benimkisi bir hayaleti kovalamak oldu.<\/p>\n
Damla damla<\/strong><\/p>\nYazar\u0131n bilime baz\u0131 katk\u0131lar\u0131n\u0131 da (!) anmadan ge\u00e7emeyece\u011fim:<\/p>\n
\u201cBilim, Allah\u2019\u0131n kanunlar\u0131n\u0131 ke\u015ffetmeye, a\u00e7\u0131klamaya ve kayda ge\u00e7irmeye yard\u0131mc\u0131 olan y\u00f6ntemler b\u00fct\u00fcn\u00fcd\u00fcr\u201d (s.8).<\/p>\n
Tap\u0131naklarda hangi yasalar ke\u015ffediliyor acaba?<\/p>\n
\u201cH\u00fccrenin de\u011fil kendisi, mitokondri, ribozom vs. organellerinden bir tanesi bile sentezlenemez\u201d (12) (s.60).<\/p>\n
\u201cCanl\u0131l\u0131\u011f\u0131n her a\u015famas\u0131 bizlere Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131 ve g\u00fcc\u00fcn\u00fc kan\u0131tlayan bir delil niteli\u011findedir\u201d (13) (s.78).<\/p>\n
\u201cYa\u015fam, organizmay\u0131 olu\u015fturan par\u00e7alar\u0131n ya da molek\u00fcllerin bir arada bulunmas\u0131ndan \u00e7ok daha \u00f6te metafizik bir kavramd\u0131r. Ya\u015fam Allah\u2019\u0131n \u2018Hayy\u2019 (hayat sahibi) s\u0131fat\u0131n\u0131n yans\u0131mas\u0131d\u0131r. Ancak O\u2019nun dilemesiyle ba\u015flar, s\u00fcrer ve sona erer\u2026 Her \u015fey gibi ya\u015fam da Allah\u2019\u0131n tek bir \u2018Ol\u2019 emri ile olur\u201d (s.86).<\/p>\n
\u201cTabiat kanunlar\u0131 dedi\u011fimiz \u015feyler Allah\u2019\u0131n g\u00f6r\u00fcnt\u00fcleri bir d\u00fczene g\u00f6re yaratmas\u0131ndan ba\u015fka bir \u015fey de\u011fildir\u2026 Gemilerin s\u00fcrekli y\u00fczer \u015fekilde yarat\u0131lmas\u0131n\u0131 bizler suyun kald\u0131rma kuvveti olarak yorumlar\u0131z. Ger\u00e7ekteyse ayetlerde \u2018ku\u015flar\u0131 g\u00f6kte Allah\u2019tan ba\u015fkas\u0131 tutmuyor\u2019 veya \u2018gemileri sizin i\u00e7in y\u00fczd\u00fcr\u00fcr\u2019 gibi ifadeler, do\u011fada herhangi bir g\u00fc\u00e7 olmad\u0131\u011f\u0131, Allah\u2019\u0131n olaylar\u0131 bu \u015fekilde d\u00fczenledi\u011fini anlatmaktad\u0131r\u201d (14) (s.124).<\/p>\n
YARATILI\u015e ATLASI\u2019NA ELE\u015eT\u0130R\u0130: EVR\u0130M ARTIK B\u0130R OLGUDUR<\/p>\n
B\u00fcy\u00fck Patlama (bug\u00fcn i\u00e7in) h\u00e2l\u00e2 bir kuram konumunda bulunsa da, evrim \u201ckuram\u201d say\u0131lmaktan \u00e7\u0131km\u0131\u015f bir olgu konumuna y\u00fckselmi\u015ftir. \u201cYarat\u0131l\u0131\u015f\u201d bir inan\u00e7 olmas\u0131na kar\u015f\u0131n do\u011frulanm\u0131\u015f olmasa da yanl\u0131\u015flanabilir olmas\u0131na bak\u0131larak bir kuram say\u0131labilir. \u201cYetkin yarat\u0131l\u0131\u015f\u201d ise olgulara uymayan \u201cyanl\u0131\u015flanm\u0131\u015f kuram\u201d durumundad\u0131r. \u201cBilimsel Yarat\u0131l\u0131\u015f\u00e7\u0131l\u0131k\u201d sav\u0131na gelince, bilimsel nedensellik\u00e7i epistemolojik anlay\u0131\u015fla elde edilmi\u015f bilgilerin ereksellik\u00e7i inan\u00e7lar i\u00e7in (k\u00f6t\u00fcye) kullan\u0131m\u0131 olup \u201ckuram\u201d de\u011feri bile yoktur. Bir d\u00fc\u015f\u00fcnsel ucubedir. Neden?<\/p>\n
Yukar\u0131daki Evrim Aldatmac\u0131s\u0131 kitab\u0131 i\u00e7in s\u00f6ylenenler Yarat\u0131l\u0131\u015f Atlas\u0131 i\u00e7in de s\u00f6ylenebilir. Savlar de\u011fi\u015fmemi\u015ftir. Ne var ki ge\u00e7en s\u00fcre i\u00e7inde ele\u015ftirilen kitap (alt\u0131 kiloya \u00e7\u0131k\u0131p) a\u011f\u0131rla\u015f\u0131nca, ele\u015ftiriler hafif kalm\u0131\u015ft\u0131r. Buna oranla ele\u015ftiriler de a\u011f\u0131rla\u015ft\u0131r\u0131lmal\u0131, \u201ck\u00fclt\u00fcrel evrim ge\u00e7irilmemi\u015ftir\u201d gibi yeni desteklere yeni ele\u015ftiriler getirilmelidir.<\/p>\n
Ne var ki, ele\u015ftiri konusunda \u201cbilime kar\u015f\u0131 dinden yana\u201d olanlar\u0131n (avantas\u0131 var m\u0131 bilmiyorum ama) bir avantaj\u0131 vard\u0131r: Ula\u015ft\u0131klar\u0131 (ilkokul \u00f6\u011frencisinden (15) milletvekillerine) insanlar, fosillerin anlam\u0131n\u0131 ve yorumunu onlar\u0131 ortaya \u00e7\u0131karan uzmanlar\u0131n yaz\u0131lar\u0131n\u0131 ve yorumlar\u0131n\u0131 okumadan s\u00f6z konusu yap\u0131ttan \u00f6\u011frenmektedirler. Paleontologlar\u0131n, arkeologlar\u0131n, paleoantropologlar\u0131n, paleobotanik\u00e7ilerin, zoologlar\u0131n, fizik antropologlar\u0131n, k\u00fclt\u00fcrel antropologlar\u0131n, ileri \u00e7\u00f6z\u00fcmleme ve tarihlendirme (\u00f6rne\u011fin C14 radyokarbon tarihlemesi) y\u00f6ntemleriyle ula\u015ft\u0131klar\u0131 bilgileri ve bu bilgilere dayanan evrim biyologlar\u0131n\u0131n, molek\u00fcler biyoloji uzmanlar\u0131n\u0131n ne yazd\u0131klar\u0131n\u0131 bilmeden, bu a\u011f\u0131r atlas\u0131n resimlerinin b\u00fcy\u00fcs\u00fcyle etkisi alt\u0131nda ezilmektedirler. Bu soruna \u00e7\u00f6z\u00fcm bulunmal\u0131.<\/p>\n
Bir kuram\u0131n kan\u0131tlanmam\u0131\u015f olmas\u0131, ona se\u00e7enek kuram\u0131n do\u011frulu\u011funun kan\u0131tlanmas\u0131 anlam\u0131na gelmez<\/strong><\/p>\nYap\u0131tta (yukar\u0131daki yaz\u0131da ele\u015ftirilen \u201cbir \u015fey -madde- yoksa tanr\u0131 vard\u0131r\u201d t\u00fcr\u00fc) mant\u0131k hatalar\u0131 bulunmaktad\u0131r. \u00d6rne\u011fin bir kuram\u0131n kan\u0131tlanmam\u0131\u015f olmas\u0131, ona se\u00e7enek kuram\u0131n (ya da kuramlardan birinin) do\u011frulu\u011funun kan\u0131tlanmas\u0131 anlam\u0131na gelmez. Do\u011fada nedensel rastlant\u0131n\u0131n de\u011fil erekli d\u00fczenin bulundu\u011fu saptanm\u0131\u015f olsa bile, bu zorunlu olarak o d\u00fczeni belli (tek) bir tanr\u0131n\u0131n yaratt\u0131\u011f\u0131 (tek) sonucuna g\u00f6t\u00fcrmez. S\u00f6z konusu \u201cd\u00fczen\u201d saptamas\u0131na ek olarak a) tanr\u0131n\u0131n varl\u0131\u011f\u0131n\u0131n da kan\u0131tlanmas\u0131 + b)o d\u00fczeni yaratan\u0131n o (tek) tanr\u0131 oldu\u011funun kan\u0131tlanmas\u0131 + c) erekledi\u011fi gibi i\u015fledi\u011finin de g\u00f6sterilmesi gerekir.<\/p>\n
\u00c7\u00fcnk\u00fc ortada ayn\u0131 de\u011ferde ba\u015fka kuramlar da durmaktad\u0131r. \u00d6rne\u011fin Panteist kuramda tanr\u0131 ile evreni, yaratan ile yarat\u0131lan\u0131 ay\u0131rmay\u0131p, erek, tasar\u0131m ve d\u00fczenin do\u011fan\u0131n i\u00e7inde bulundu\u011fu, do\u011fan\u0131n kendisini yaratan (hi\u00e7 de\u011filse bilinmeyen varolu\u015fundan sonra) kendi kendini \u00fcreten, de\u011fi\u015ftiren, geli\u015ftiren bir yap\u0131ya sahip oldu\u011fu ileri s\u00fcr\u00fclmektedir.<\/p>\n
Bir ba\u015fka kuram olan Aristotelescilikte, yarat\u0131c\u0131n\u0131n kabul edilmesine kar\u015f\u0131n, yarat\u0131c\u0131n\u0131n i\u00e7ine \u201cyetkinle\u015fme ere\u011fi\u201d (telos) koyup ona ilk hareketi (orimus mobile) verdikten sonra kendi ba\u015f\u0131na b\u0131rak\u0131p evrimini izledi\u011fi ileri s\u00fcr\u00fcl\u00fcr. Yani yarat\u0131\u015f ile evrimin bile birbirini zorunlu olarak d\u0131\u015flamayaca\u011f\u0131 s\u00f6ylenebilir.<\/p>\n
Bu anlay\u0131\u015f\u0131n bir ba\u015fka \u00f6rne\u011fini Katolik filozof Francamer vermi\u015ftir (16). Kitab\u0131 Mukaddes\u2019te (\u00e7o\u011fu kere anlam\u0131n\u0131 d\u00fc\u015f\u00fcnmeden) tanr\u0131n\u0131n insan\u0131 kendi surette yaratt\u0131\u011f\u0131n\u0131 (Kuran\u2019da \u00fcstelik kendi ruhundan \u00fcfledi\u011fini – A. \u015e.) okudu\u011fumuzu an\u0131msat\u0131r. Bunun, insan\u0131n da yaradan\u0131 gibi bir yarat\u0131c\u0131 oldu\u011fu anlam\u0131na geldi\u011fini s\u00f6yler. Evrimi yads\u0131mak \u015f\u00f6yle dursun, insan\u0131n tanr\u0131yla el ele do\u011fay\u0131 ve kendini yetkinle\u015ftirme yolunda y\u00fcr\u00fcd\u00fc\u011f\u00fc sonucuna var\u0131r.<\/p>\n
\u201cYetkin yarat\u0131lma\u201d sav\u0131 ger\u00e7e\u011fe uyuyor mu?<\/strong><\/p>\nAtlas\u2019ta bir ba\u015fka mant\u0131k hatas\u0131 (ya da mant\u0131k numaras\u0131) her bir canl\u0131 t\u00fcr\u00fcn\u00fcn tek tek ele al\u0131n\u0131p okurun evrim ge\u00e7irmeyip yetkin oldu\u011fu sonucuna zorlanmas\u0131d\u0131r. Evrim t\u00fcrler, hatta t\u00fcm canl\u0131lar \u00e7ap\u0131nda bir sorundur. Bir t\u00fcr \u00f6tekilerle kar\u015f\u0131la\u015ft\u0131r\u0131lmad\u0131k\u00e7a elbette birinin (bu ara insan\u0131n) daha evrimle\u015fmi\u015f olup olmad\u0131\u011f\u0131 s\u00f6ylenemez. Ama tek tek ele al\u0131n\u0131nca t\u00fcrlerin yetkin olup olmad\u0131\u011f\u0131 da s\u00f6ylenemez.<\/p>\n
\u00d6rne\u011fin, b\u00fcy\u00fck kedilerden \u00e7itan\u0131n kaplana g\u00f6re daha h\u0131zl\u0131 ko\u015fmas\u0131, bu konuda kaplandan daha yetkin oldu\u011funu s\u00f6yleme olana\u011f\u0131 verir. Ama buradan gidilerek bile t\u00fcm t\u00fcrlerin yetkin yarat\u0131ld\u0131\u011f\u0131 s\u00f6ylenemez. \u00c7\u00fcnk\u00fc ko\u015fmada kaplan \u00e7itadan yetkin de\u011fildir. Asl\u0131nda de\u011fil insan, hi\u00e7bir canl\u0131 t\u00fcr\u00fc i\u00e7in mutlak anlamda \u201cyetkin\u201d kavram\u0131 kullan\u0131lamaz. Bir t\u00fcr\u00fcn ancak \u00f6tekinden \u201cdaha yetkin\u201d oldu\u011fu s\u00f6ylenebilir. Bu durumda b\u00fct\u00fcn canl\u0131 t\u00fcrlerinin yetkin yarat\u0131ld\u0131\u011f\u0131 sav\u0131 (kuramsal d\u00fczeyde bile) g\u00fcme gider. Bir de \u201cyetkin yarat\u0131lma\u201d sav\u0131n\u0131 ger\u00e7ekli\u011fin s\u0131nav\u0131ndan ge\u00e7irelim.<\/p>\n
Kedinin \u201ctemizlik organlar\u0131\u201dn\u0131n yetkin bir temizlik sa\u011flad\u0131\u011f\u0131n\u0131 kim s\u00f6yleyebilir? Kiri yalay\u0131p yutmak m\u0131 yetkinliktir, insan gibi y\u0131kamak m\u0131? Kald\u0131 ki \u201ckedi temizli\u011fi\u201d bile yetersizdir. Ba\u015f\u0131na ancak patisini yalayarak onun kanal\u0131yla ula\u015f\u0131p temizleyebilmektedir. S\u0131rt\u0131na ise hi\u00e7 ula\u015famamaktad\u0131r.<\/p>\n
K\u00f6pe\u011fe gelelim, ya\u015fam\u0131nda di\u015fleri kadar \u00f6nemli olan ko\u015fma yetene\u011fi, terleyemedi\u011fi i\u00e7in darbo\u011faza tak\u0131lmaktad\u0131r. H\u0131zl\u0131 enerji kullanma sonucu olu\u015fan suyun dili bir kar\u0131\u015f \u00e7\u0131kar\u0131p nefes nefese kalmakla at\u0131lmaya \u00e7al\u0131\u015f\u0131lmas\u0131n\u0131n yetkinlik neresinde?<\/p>\n
BBC\u2019nin 2007 ba\u015f\u0131nda g\u00f6sterime giren bir do\u011fa belgeselinde \u00e7ok \u00f6zel bir kelebek t\u00fcr\u00fc g\u00f6r\u00fcnt\u00fclenmi\u015ftir. Bahar\u0131n bir g\u00fcn\u00fcnde, ama tek bir g\u00fcn\u00fcnde kozalar\u0131ndan \u00e7\u0131k\u0131p, t\u0131rt\u0131ll\u0131ktan metamorfoz ge\u00e7irerek kelebe\u011fe d\u00f6n\u00fc\u015f\u00fcp, \u00e7iftle\u015fip yumurta b\u0131rak\u0131p \u00f6lmektedirler. \u201cBir g\u00fcn de olsa mutlu ya\u015fam\u0131\u015flard\u0131r, bu da bir yetkinliktir\u201d denebilir. Ama bir g\u00fcn ya\u015famalar\u0131n\u0131n nedeni mutlu olup ya\u015fama doymalar\u0131 de\u011fil (evrimlerinde ters bir mutasyon sonucu olmal\u0131) a\u011f\u0131zlar\u0131n\u0131n ve an\u00fcslerinin bulunmamas\u0131d\u0131r.<\/p>\n
\u201cKamili mahlukat\u201d (yarat\u0131klar\u0131n en yetkini) insana gelelim. \u0130lkel d\u00f6nem ya\u015fad\u0131 ya\u015famad\u0131, ge\u00e7mi\u015finde yamyaml\u0131k vard\u0131 yoktu, bir yana b\u0131rakal\u0131m. \u00c7a\u011f\u0131m\u0131z ilkel topluluklar\u0131ndan biri, emperyalist \u0130ngilizlerin aday\u0131 ele ge\u00e7irdikten sonra kafatas\u0131 avc\u0131l\u0131\u011f\u0131n\u0131 yasaklamalar\u0131 \u00fczerine (Gordon Childe\u2019\u0131n Tarihte Neler Oldu kitab\u0131nda yazd\u0131\u011f\u0131na g\u00f6re) ya\u015famlar\u0131n\u0131n anlam\u0131n\u0131 ve \u015fevkini yitirmi\u015f, i\u00e7kiye vurmu\u015f, \u00fcremez olup yok olu\u015fa ge\u00e7mi\u015flerdir. \u0130lkel kafatas\u0131 avc\u0131lar\u0131 m\u0131 yetkin, emperyalist \u0130ngilizler mi?<\/p>\n
\u0130nsan\u0131n k\u00fclt\u00fcrel evrimi yok mu?<\/strong><\/p>\nBu \u00e7er\u00e7eve daha ba\u015far\u0131l\u0131 uyarlanmayla tan\u0131mlanan biyolojik (organik) evrimden \u00e7ok k\u00fclt\u00fcrel evrimle ilgilidir. \u0130slam felsefesinden biyolojik evrimin kabul edilmedi\u011fi sonucuna var\u0131lsa da k\u00fclt\u00fcrel evrimin de yads\u0131nd\u0131\u011f\u0131 s\u00f6ylenemez. \u0130slaml\u0131\u011f\u0131n \u201ccahiliye devri\u201dnden kurtulmas\u0131 ba\u015fl\u0131 ba\u015f\u0131na bir k\u00fclt\u00fcrel evrim say\u0131lmaktad\u0131r. Ama biz Atlas\u2019ta g\u00f6r\u00fcyoruz ki, (\u0130slam ad\u0131na m\u0131 de\u011fil mi belirsiz) insanl\u0131\u011f\u0131n k\u00fclt\u00fcrel evrimi de yads\u0131nmakta, \u00f6rne\u011fin ta\u015f \u00e7a\u011f\u0131n\u0131n ya\u015fanmad\u0131\u011f\u0131, ilk dinin tek tanr\u0131l\u0131 oldu\u011fu ileri s\u00fcr\u00fclmektedir. Bu, kuramda yaln\u0131z evrim biyolojisine de\u011fil tarih bilimine de kar\u015f\u0131 \u00e7\u0131kmakt\u0131r. Gene kuram\u0131 b\u0131rak\u0131p duruma bakal\u0131m.<\/p>\n
Ur kral mezarlar\u0131nda, Cang \u015fef g\u00f6m\u00fclerinde, \u0130nka, Aztek tap\u0131naklar\u0131nda, hatta Tevrat\u2019ta, yak\u0131lan \u00e7ocuk kurban\u0131 sunulan Kenan tanr\u0131s\u0131 Molok ile ilgili bilgilerde, kurban (\u00fcstelik tanr\u0131 ad\u0131na kurban) olgusunun binlerce somut kan\u0131t\u0131 ortaya \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. O toplumlar\u0131n insanlar\u0131 da tanr\u0131n\u0131n yaratt\u0131\u011f\u0131 yetkin canl\u0131lard\u0131. Sonra insan kurban\u0131 kald\u0131r\u0131ld\u0131. Son \u00f6rneklerinden biri gene emperyalist \u0130ngilizler\u2019in Hindistan\u2019da yasaklad\u0131\u011f\u0131 \u00f6len Brahman din adam\u0131yla birlikte kar\u0131s\u0131n\u0131n diri diri yak\u0131larak kurban edilmesi kal\u0131nt\u0131s\u0131yd\u0131. \u0130nsan kurban\u0131 gelene\u011finin a\u015f\u0131lmas\u0131 bir k\u00fclt\u00fcrel evrim say\u0131lmayacak m\u0131?<\/p>\n
Bu soruya, \u201cinsan kurban\u0131 kalkm\u0131\u015f olsa da, din sava\u015flar\u0131, etnik ar\u0131nd\u0131rmalar, uluslar aras\u0131 sava\u015flar, engizisyon, Naziler \u00e7ok daha fazla insan\u0131 kurban etti\u201d yan\u0131t\u0131 verilebilir. O zaman da yarat\u0131ld\u0131\u011f\u0131ndan beri, yarat\u0131ld\u0131\u011f\u0131 bi\u00e7imiyle \u201cyetkin\u201d oldu\u011fu sav\u0131 tehlikeye girer. Ayr\u0131ca her \u015feyi her an yetkin yaratan bir tanr\u0131dan s\u00f6z ediliyorsa, onun yetkin yarat\u0131klar\u0131n\u0131n bu \u201cd\u00fczen\u201dlerine kar\u015f\u0131 \u00e7\u0131kmak tanr\u0131n\u0131n yarat\u0131\u015f\u0131na ve d\u00fczenine kar\u015f\u0131 \u00e7\u0131kmak olmaz m\u0131? S\u00f6m\u00fcr\u00fcs\u00fcz, sava\u015fs\u0131z, daha iyi bir insanl\u0131k (insanl\u0131\u011f\u0131n k\u00fclt\u00fcrel evrimi) i\u00e7in \u00e7aba g\u00f6stermenin ne gere\u011fi kal\u0131r? Zaten (Atlas\u2019\u0131n mant\u0131\u011f\u0131 izlenirse) durumu insan de\u011fi\u015ftiremez her \u015feyi her an Allah yarat\u0131yorsa, insan bir \u015fey yapm\u0131yor, yapamaz demektir. Hadi Tanr\u0131 yapt\u0131r\u0131yor denirse bu kez t\u00fcm \u00f6ld\u00fcrme, yaralama, i\u015fkence, Hiro\u015fima olaylar\u0131n\u0131n sorumlulu\u011fu Tanr\u0131\u2019ya y\u00fcklenmi\u015f, fatura tanr\u0131ya kesilmi\u015f olmaz m\u0131?<\/p>\n
Biyolojik evrim kabul edilmeyip, onun d\u00fczene\u011fi mutasyonlar yads\u0131namay\u0131nca, t\u00fcm mutasyonlar\u0131n zararl\u0131 ve d\u00fczeni bozucu oldu\u011fu ka\u00e7ama\u011f\u0131yla kurtulunmak istenmi\u015fti. Yan\u0131t\u0131, bunun uzun zamandaki toptan sonucu \u201ctersine evrim\u201d olur diye verilmi\u015fti. K\u00fclt\u00fcrel evrimin yads\u0131nmas\u0131nda da benzeri bir ka\u00e7ama\u011fa ba\u015fvuruldu\u011fu anla\u015f\u0131l\u0131yor: Totemcilikten, \u00e7oktanr\u0131c\u0131 dinlerden tektanr\u0131c\u0131 dine do\u011fru k\u00fclt\u00fcrel bir evrim olmam\u0131\u015ft\u0131r. Olsa olsa ta ba\u015ftan tektanr\u0131l\u0131 olarak \u00e7\u0131kan dinin yozla\u015ft\u0131r\u0131lmas\u0131yla \u00e7oktanr\u0131c\u0131l\u0131k \u00e7\u0131km\u0131\u015ft\u0131r, deniyor. Tanr\u0131n\u0131n yetkin yap\u0131t\u0131 ve d\u00fczeni bu konuda da bozulmaya, yozla\u015fmaya a\u00e7\u0131k. K\u00fclt\u00fcrel evrim yok yaln\u0131zca k\u00fclt\u00fcrel birikim varsa ve de\u011fi\u015fme hep k\u00fclt\u00fcrel yozla\u015fma y\u00f6n\u00fcnde oluyorsa, k\u00fclt\u00fcrel birikim de tek geri vitesiyle i\u015fleyip insanl\u0131\u011f\u0131 \u201ctersine evrim\u201d yoluna sokacak demektir. Alem gider mersine (evrime) biz gideriz tersine (nereye?).<\/p>\n
Evrim d\u00fc\u015f\u00fcncesi, art\u0131k bir kuram de\u011fil bir olgunun dile getirili\u015fi<\/strong><\/p>\nYarat\u0131l\u0131\u015f Atlas\u0131\u2019nda savunulan g\u00f6r\u00fc\u015flerin neresini tutsan elinde kal\u0131yor. Evrim kuram\u0131n\u0131n ger\u00e7e\u011fi yans\u0131tmad\u0131\u011f\u0131 yolundaki savlar bundan bir elli y\u0131l \u00f6nce kula\u011fa ho\u015f gelebilirdi. Art\u0131k \u00e7ok ge\u00e7. Genetik bilim geli\u015fip biyoteknoloji uygulamalar\u0131 ba\u015flamadan bu yazd\u0131klar\u0131n\u0131zla, resimlediklerinizle bug\u00fcnk\u00fcnden \u00e7ok daha fazla insan\u0131n akl\u0131n\u0131 \u00e7elebilirdiniz. Bu olana\u011f\u0131n\u0131z bug\u00fcn h\u0131zla daral\u0131yor. Bir diyabeti (\u015feker) hastas\u0131 d\u00fc\u015f\u00fcn\u00fcn. \u0130ns\u00fclin i\u011fnesi alacak. Eskiden s\u0131\u011f\u0131r, domuz karaci\u011ferlerinden \u00e7ok masrafl\u0131 bir s\u00fcre\u00e7le s\u00fcz\u00fclen bu hormon, bug\u00fcn E-koli olarak bilinen bir bakterinin \u00e7\u0131kar\u0131lan bir gen yerine insan\u0131n ins\u00fclin sentezleyen geninin yap\u0131\u015ft\u0131r\u0131lmas\u0131yla yarat\u0131lan yeni bir bakteri t\u00fcr\u00fcne \u00fcrettiriliyor. Bu i\u015f i\u00e7in 60 milyon hayvan karaci\u011feri yerine \u015fekerli su dolu 200 kiloluk bir fermantasyon kazan\u0131na rDNA (DNA\u2019s\u0131 de\u011fi\u015ftirilmi\u015f) bakteriler bulunan birka\u00e7 damla katmak yetiyor (17). Bakteriler \u015fekerli suyla \u00fcrerken o genin sentezledi\u011fi ins\u00fclin de \u00e7o\u011fal\u0131yor. Sonra bu s\u00fcz\u00fcl\u00fcp biyoteknoloji \u00fcr\u00fcn\u00fc ins\u00fclin olarak (en az on y\u0131ld\u0131r) eczanelerde (ine\u011finkinden \u00e7ok daha ucuza) sat\u0131l\u0131yor. \u015eeker hastas\u0131 olarak (kitab\u0131na inanm\u0131\u015f olsan\u0131z da) Adnan Hoca\u2019ya de\u011fil doktora ba\u015fvurdu\u011funuzda re\u00e7eteye bu ilac\u0131 sar\u0131p elinize veriyor. Genetik yap\u0131s\u0131yla oynanm\u0131\u015f (yani evrimden ge\u00e7irilmi\u015f) ins\u00fclin ilac\u0131n\u0131 evrime kar\u015f\u0131 oldu\u011funuz i\u00e7in kabul etmeyip kullanmayacak m\u0131s\u0131n\u0131z? Kullan\u0131rsan\u0131z (ve h\u00e2l\u00e2 evrime kar\u015f\u0131ysan\u0131z) \u00fcr\u00fcn\u00fcnden yararland\u0131\u011f\u0131n\u0131z bir ger\u00e7e\u011fi yads\u0131m\u0131\u015f duruma d\u00fc\u015fmez misiniz?<\/p>\n
\u00d6zetle evrim d\u00fc\u015f\u00fcncesi, art\u0131k elli y\u0131l \u00f6nce oldu\u011fu gibi bir olas\u0131l\u0131ktan s\u00f6z eden bir kuram de\u011fil, bir olgunun dile getirili\u015fi (18). Laboratuarda (do\u011fa s\u00fcre\u00e7leri taklit edilerek) ger\u00e7ekle\u015ftirilen bir olay\u0131n, do\u011fada, kendili\u011finden (evet, evet, rastlant\u0131yla) ger\u00e7ekle\u015fmesinin \u00f6n\u00fcnde ne gibi bir engel var (gene rastlant\u0131lar d\u0131\u015f\u0131nda)? \u00dcstelik elimizde b\u00f6yle bir mutasyonun ve yeni bir bitki t\u00fcr\u00fcn\u00fcn evriminin somut kan\u0131t\u0131 da var: \u0130nsanlar k\u00fclt\u00fcrel evrimle yabani tah\u0131l toplay\u0131c\u0131l\u0131\u011f\u0131ndan \u00fcreticili\u011fine ge\u00e7tikten sonra, \u00f6nce sulama mutasyon yarat\u0131p evcil bu\u011fday \u0131rk\u0131n\u0131 olu\u015fturmu\u015ftur. Ama bu evcil tah\u0131la Hazar dolaylar\u0131nda ke\u00e7iy\u00fczl\u00fc ot (Aegilops squarossa) bitkisinin baz\u0131 genleri kar\u0131\u015f\u0131nca, hamuruna \u00f6zmeklilik kazand\u0131ran gl\u00fctenli \u201cekmeklik bu\u011fday\u201d (Triticum aestirum) rastlant\u0131yla olu\u015fmu\u015ftur. Rastlant\u0131yla olu\u015fan bu genetik de\u011fi\u015fiklik, her tohum bire elli tohumluk ba\u015faklar\u0131yla kopyalan\u0131nca (red\u00fcplikasyon s\u00fcreciyle) d\u00fczenlilik kazanarak bug\u00fcn hamurunun (gl\u00fcten y\u00fcz\u00fcnden) esnekli\u011fiyle analar\u0131m\u0131z\u0131n, a\u015f\u00e7\u0131lar\u0131m\u0131z\u0131n harikalar yaratt\u0131\u011f\u0131 ekmeklik bu\u011fdaya kavu\u015fulmu\u015ftur (19). Dolay\u0131s\u0131yla evrimin art\u0131k bir kuram olmaktan \u00f6te bir olguyu yans\u0131tt\u0131\u011f\u0131n\u0131 g\u00f6\u011fs\u00fcm\u00fcz\u00fc gere gere s\u00f6yleyebiliriz.<\/p>\n
Karma\u015f\u0131k yap\u0131lar\u0131n do\u011fmas\u0131 i\u00e7in evrendeki atom say\u0131s\u0131n\u0131 a\u015fan olas\u0131l\u0131klar gerekmez<\/strong><\/p>\nRastlant\u0131larda olas\u0131l\u0131k oran\u0131 yan\u0131lg\u0131s\u0131na, \u00e7al\u0131\u015fmalar\u0131nda istatistik, matematik y\u00f6ntemler kullanan ilgili do\u011fa bilimcilerince yan\u0131t verilmi\u015f olmal\u0131 ya da verilecektir. Ama bu savdaki zay\u0131f noktay\u0131 g\u00f6rmek i\u00e7in do\u011fa bilimcisi olmak gerekmez:<\/p>\n
Evrim biyologlar\u0131n\u0131n hi\u00e7birisi, t\u00fcm genlerin rastlant\u0131yla bir araya gelmesiyle bir canl\u0131 t\u00fcr\u00fcn\u00fcn olu\u015faca\u011f\u0131n\u0131 s\u00f6ylemiyor. S\u00f6ylenen, en yal\u0131n yap\u0131lardan (bir yarat\u0131c\u0131n\u0131n erekli yarat\u0131s\u0131yla de\u011fil anlam\u0131nda) rastlant\u0131yla zaman i\u00e7inde eklenen molek\u00fcllerle giderek karma\u015f\u0131kla\u015faca\u011f\u0131. Buna g\u00f6re iki molek\u00fclden olu\u015fan bir gen par\u00e7as\u0131na 3. molek\u00fcl\u00fcn eklenmesi olas\u0131l\u0131\u011f\u0131 diyelim y\u00fczde 1\u2032dir. \u00dc\u00e7 molek\u00fcll\u00fcye 4.s\u00fcn\u00fcn de (ge\u00e7ecek belki 10 belki 100 y\u0131l i\u00e7inde) eklenmesi olas\u0131l\u0131\u011f\u0131 da y\u00fczde 1 olsun. B\u00f6yle b\u00f6yle y\u00fczbinlerce, milyonlarca y\u0131l i\u00e7inde karma\u015f\u0131k yap\u0131lar\u0131n do\u011fmas\u0131 i\u00e7in hi\u00e7 de evrendeki atom say\u0131s\u0131n\u0131 a\u015fan olas\u0131l\u0131klar gerekmez.<\/p>\n
\u201cKarma\u015f\u0131k bir yap\u0131n\u0131n b\u00fct\u00fcn par\u00e7alar\u0131n\u0131n ayn\u0131 anda eksiksiz olarak bir araya gelmesiyle bir organ\u0131n ya da canl\u0131n\u0131n ya\u015famaya i\u015flev g\u00f6stermeye ba\u015flamas\u0131\u201d olanaks\u0131z derecede olas\u0131l\u0131\u011f\u0131 gerektirip, tam da \u201cyaratma\u201d sav\u0131na y\u00f6neltilebilecek en g\u00fc\u00e7l\u00fc ele\u015ftirilerden biri olup, bunun bilimsel yarat\u0131c\u0131l\u0131k sav\u0131n\u0131 savunan yazar(lar)ca geli\u015ftirilmi\u015f olmas\u0131, (b\u00f6yle bir ama\u00e7lar\u0131 olmad\u0131\u011f\u0131na g\u00f6re) rastlant\u0131n\u0131n kendilerine oynad\u0131\u011f\u0131 ac\u0131 bir oyun olmal\u0131!<\/p>\n
D\u0130PNOTLAR:<\/strong><\/p>\n1) Ger\u00e7ekten, elimdeki karde\u015fimin bir sokakta, duvar dibinde bulup getirdi\u011fi kopyas\u0131.
2) Ayn\u0131 tarihlerde Ankara \u00dcniversitesi Bilgi \u0130\u015flem Merkezi\u2019ne s\u0131zm\u0131\u015f admin@hilafet.com adresli \u201cCumhuriyet bayram\u0131 kutlamalar\u0131 konusunda, M\u00fcsl\u00fcmanlar\u2019\u0131n tavr\u0131 ne olmal\u0131d\u0131r\u201d ba\u015fl\u0131kl\u0131 e-postadaki \u015fu s\u00f6zler, b\u00f6yle bir olas\u0131l\u0131\u011f\u0131 d\u00fc\u015f\u00fcnd\u00fcrebilecek niteliktedir: \u201cHayat\u0131m\u0131z\u0131n t\u00fcm boyutlar\u0131n\u0131 kirleten, fertlerin ahlak\u0131n\u0131 bozan, toplumu koku\u015fturan, Kuran\u2019\u0131n tabiri ile \u2018pislik\u2019 kelimesi k\u00fcf\u00fcr sistemi (olan) Cumhuriyeti ortadan kald\u0131r\u0131p \u2018g\u00fczel\u2019 kelime olan tevhid esas\u0131na dayal\u0131 \u0130slami hayat\u0131 hakim k\u0131lacak ve insanl\u0131\u011fa hidayet ve nuru davet ve cihat yolu ile aleme ta\u015f\u0131yacak olan Re\u015fidi Hilafet devrini kurmak i\u00e7in samimi cemaat ile \u00e7al\u0131\u015fmak gerekir.\u201d
Harun Yahya\u2019n\u0131n bu e-postan\u0131n yazar\u0131 gibi hilafet\u00e7i olup olmad\u0131\u011f\u0131 yolunda elimde bilgi ve ipucu yok. Olmasa bile, bu kitab\u0131n hilafet\u00e7ilerin \u00fczerindeki etkisinin ne olabilece\u011fi yolunda bir g\u00f6r\u00fc\u015f\u00fcm yok. Ancak hilafet\u00e7ilerin d\u00fcnyay\u0131 \u201cdar-\u00fcl-\u0130slam\u201d ve \u201cdar-\u00fcl-harb\u201d olarak ay\u0131r\u0131p, T\u00fcrkiye\u2019yi bu ikinci \u00fclkeler i\u00e7ine sokmalar\u0131, bu t\u00fcr ku\u015fkular\u0131 besleyebilecek olgular.
3) Amerikan Bilimler Akademisi\u2019nin raporunda, \u201cbilimsel yarad\u0131l\u0131\u015f\u201d ile ilgili g\u00f6r\u00fc\u015fleri, akademi \u00fcyelerince \u015fiddetle terslenen Prof. Gish\u2019in ve Prof. Morris\u2019in g\u00f6r\u00fc\u015flerine sahip \u00e7\u0131k\u0131l\u0131p kendileri Amerika\u2019dan \u00e7a\u011f\u0131r\u0131l\u0131p, \u201cEvrim Teorisinin \u00c7\u00f6k\u00fc\u015f\u00fc: Yarat\u0131l\u0131\u015f Ger\u00e7e\u011fi\u201d ba\u015fl\u0131kl\u0131 konferanslar dizisinde konu\u015fturulduklar\u0131na g\u00f6re, yap\u0131t apa\u00e7\u0131k s\u00f6z konusu yap\u0131t\u0131n (kitab\u0131n\u0131n) T\u00fcrk\u00e7e okurlar i\u00e7in haz\u0131rlanm\u0131\u015f yan\u0131t\u0131. Bu ara Prof. Gish\u2019in ba\u015fkan\u0131 oldu\u011fu ABD Yarad\u0131l\u0131\u015f Enstit\u00fcs\u00fc\u2019n\u00fcn T\u00fcrkiye\u2019deki kopyas\u0131n\u0131n Bilim Ara\u015ft\u0131rma Vakf\u0131 ad\u0131n\u0131 alm\u0131\u015f olmas\u0131 g\u00f6zden ka\u00e7\u0131r\u0131lmamal\u0131.
4) Kitapta (s.9) evrimcilerin, sahte dincilerin \u201cAllah ad\u0131na uydurduklar\u0131 sahte dini halka \u0130slam olarak tan\u0131tan zihniyetin her t\u00fcrl\u00fc rezilli\u011fini ortaya d\u00f6kerek\u201d istemeden de olsa Allah\u2019\u0131n buyru\u011funu yerine getirdikleri s\u00f6yleniyor. Ve Allah\u2019\u0131n bu din d\u00fc\u015fmanlar\u0131n\u0131 birbirine k\u0131rd\u0131rarak ger\u00e7ek dini ayakta tutmas\u0131yla ilgili g\u00f6r\u00fclen \u015fu ayet aktar\u0131l\u0131yor: Bakara 251: E\u011fer Allah\u2019\u0131n insanlar\u0131n bir k\u0131sm\u0131 ile bir k\u0131sm\u0131n\u0131 defi (engellemesi) olmasayd\u0131, yery\u00fcz\u00fc mutlaka fesada u\u011frard\u0131.
5) Bu \u00f6rne\u011fi, ge\u00e7enlerdeki bir konu\u015fmamda, izleyicilerden bir arkada\u015f\u0131n katk\u0131s\u0131na bor\u00e7luyum.
6) Yazar bir yerde (s.8) tesad\u00fcf ve rastlant\u0131 s\u00f6zc\u00fcklerini yan yana kullanmaktad\u0131r. Farkl\u0131 anlamlarda kullanm\u0131\u015fsa a\u00e7\u0131klamal\u0131yd\u0131. Bu yolda bir a\u00e7\u0131klanmaya rastlanm\u0131yor. O zaman bizim zaman\u0131m\u0131zda orta\u00f6\u011fretimde \u00f6\u011fretilen \u015fu tekerlemeyi an\u0131msatmakta yarar var: \u201cBab-\u0131 Ali kap\u0131s\u0131ndan m\u00fcrur edip ge\u00e7erken Tesad\u00fcfen rast geldim bir atl\u0131 s\u00fcvariye ben.\u201d
7) Kitapta (s.5) bilin\u00e7li dizayn teorisinin \u00f6nde gelen ad\u0131 olan Amerikal\u0131 mikrobiyolog Prof. Behe\u2019nin \u201cson k\u0131rk y\u0131l i\u00e7inde h\u00fccreyi ara\u015ft\u0131rmak i\u00e7in ger\u00e7ekle\u015ftirilen t\u00fcm \u00e7abalar, \u00e7ok a\u00e7\u0131k bi\u00e7imde, ba\u011f\u0131ra ba\u011f\u0131ra tek sonucu veriyordu: \u201cDizayn\u201d (yani tasar\u0131m) s\u00f6zleri aktar\u0131lmaktad\u0131r.
8) Fran\u00e7ois Jacob, 1965 y\u0131l\u0131nda Nobel \u00d6d\u00fcl\u00fc\u2019n\u00fc alan Frans\u0131z genetik\u00e7i (M\u00fcmk\u00fcnlerin Oyunu, \u00e7ev: Turhan Ilgaz, \u0130stanbul, 1996, Kesit Yay\u0131nc\u0131l\u0131k, s.78) do\u011fada canl\u0131lar aras\u0131nda organlarda Darwin\u2019in de g\u00f6zlemledi\u011fi eksikliklerin fazlal\u0131klar\u0131n bulundu\u011funu s\u00f6yledikten sonra, do\u011fan\u0131n yetkin tasar\u0131mlar yaratmaya \u00e7al\u0131\u015fan bir m\u00fchendisten \u00e7ok, elinin alt\u0131nda ne varsa onlarla kar\u015f\u0131s\u0131na \u00e7\u0131kan sorunlar\u0131 \u00e7\u00f6zmeye \u00e7al\u0131\u015fan bir yaptak\u00e7\u0131n\u0131n (bricolage) i\u015fine benzetilebilecek bi\u00e7imde i\u015fledi\u011fi sonucuna varmaktad\u0131r.
9) Jacob (s.124\u2032de) bu konuda \u201cMaddeyi kuran par\u00e7ac\u0131klara bir t\u00fcr \u2018psike\u2019 (ruh) atfetmek hi\u00e7bir sorunu \u00e7\u00f6zm\u00fcyor. \u2018Ya\u015fam\u2019\u0131n molek\u00fcllerin kendi aralar\u0131ndaki d\u00fczenle\u015finin bir \u00fcr\u00fcn\u00fc olmas\u0131 gibi \u2018zihin\u2019in de beyin d\u00fczenleni\u015finin bir \u00fcr\u00fcn\u00fc oldu\u011fu sonucuna varmaktan ka\u00e7\u0131nmak olduk\u00e7a zordur\u201d diyor.
10) Yarad\u0131l\u0131\u015f\u0131n bilimin de ula\u015ft\u0131\u011f\u0131 bir sonu\u00e7 oldu\u011funun s\u00f6ylendi\u011fi sayfan\u0131n hemen ard\u0131nda (s.6) \u201cbilim d\u00fcnyas\u0131ndaki \u00f6nde gelen isimlerin \u00f6nemli bir b\u00f6l\u00fcm\u00fcn\u00fcn ateist olmalar\u0131n\u0131n nedeni dogmatik materyalist bak\u0131\u015f a\u00e7\u0131s\u0131d\u0131r\u201d deniyor. Ve bu durumun a\u00e7\u0131klanmas\u0131 i\u00e7in \u201ckitaba\u201d s\u0131\u011f\u0131n\u0131l\u0131yor: Enam, 111 \u201cOnlara melek indirseydik, onlarla \u00f6l\u00fcler konu\u015fsayd\u0131 yine inanmayacaklard\u0131\u201d (Ne diyelim? Hele bir melek indirilsin, hele bir \u00f6l\u00fcler konu\u015fsunlar o zaman d\u00fc\u015f\u00fcn\u00fcr\u00fcz, siz de yarg\u0131n\u0131z\u0131 o zaman verirsiniz!) S\u00fcrd\u00fcrerek, evrim teoricilerinin, evrimin b\u00fcy\u00fcs\u00fc, telkini alt\u0131nda beyinlerinin muhakeme yetene\u011finin, alg\u0131 ve \u015fuur mekanizmalar\u0131n\u0131n bozuldu\u011fu s\u00f6yleniyor. \u0130nsan akl\u0131na, ister istemez zikirler, Mevlut\u2019daki \u201cher nefeste Allah ad\u0131 di m\u00fcdam, Allah ad\u0131yla olur her i\u015f tamam\u201d s\u00f6zleri, bismillah ile at\u0131lan ad\u0131mlar geliyor.
11) Bu deyi\u015fi bir \u00f6\u011frencimin yaz\u0131l\u0131 ka\u011f\u0131d\u0131nda (ba\u015fka bir ba\u011flamda ve bir ba\u015fka anlamda kulland\u0131\u011f\u0131) s\u00f6zden ald\u0131m.
12) Yazar\u0131n Urey-Miller (1953) deneyi benzeri deneylerden ka\u00e7\u0131n\u0131ld\u0131\u011f\u0131n\u0131 yazmas\u0131na kar\u015f\u0131l\u0131k, bkz. G\u00f6zen Erdem, \u201c\u0130lk Canl\u0131n\u0131n Ortaya \u00c7\u0131k\u0131\u015f\u0131\u201d, Cumhuriyet Bilim Teknik, No: 581, (1998)\u2019de bu yolda yeni yeni deneylerin yap\u0131ld\u0131\u011f\u0131, bunlarda da biyo-organellerin elde edildi\u011fi anlat\u0131ld\u0131ktan sonra, yazar\u0131n ABD\u2019li meslekta\u015flar\u0131yla ger\u00e7ekle\u015ftirdi\u011fi (1992\u2032de Science dergisinde yay\u0131mlanan) ara\u015ft\u0131rmalar\u0131ndan s\u00f6z edilmektedir. Buna g\u00f6re proteinlerden \u00f6nce olu\u015ftu\u011fu kan\u0131tlanan en k\u0131sas\u0131 70 zincirle olan RNA molek\u00fcl\u00fcn\u00fcn laboratuvarda 14 zinciri sentezlenmi\u015f bulunmaktad\u0131r. Ara\u015ft\u0131rmac\u0131 yazar t\u00fcm\u00fcn\u00fcn sentezlenebilece\u011finden ku\u015fkusunun bulunmad\u0131\u011f\u0131n\u0131 yazmaktad\u0131r.
13) Jacob, (M\u00fcmk\u00fcnlerin Oyunu, s.11\u2032de) bunun tam kar\u015f\u0131t\u0131 bir g\u00f6r\u00fc\u015fle, \u201cBu kavram bug\u00fcn b\u00fct\u00fcn biyolojiye egemendir; \u00e7\u00fcnk\u00fc en \u00e7e\u015fitli alanlarda, onsuz yal\u0131t\u0131lm\u0131\u015f bir durumda kalacak g\u00f6zlemler y\u0131\u011f\u0131n\u0131n\u0131 bir araya getirmektedir. \u00c7\u00fcnk\u00fc ya\u015fayan d\u00fcnyan\u0131n ve onun ola\u011fan\u00fcst\u00fc \u00e7e\u015fitlili\u011finin bir a\u00e7\u0131klamas\u0131n\u0131 sa\u011flamaktad\u0131r\u201d dedikten sonra (s.49-50\u2032de) \u015funlar\u0131 s\u00f6ylemektedir: \u201cEvrim izleri bug\u00fcn, h\u00fccrelerimizin her birinde kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. Y\u00fczy\u0131l\u0131m\u0131z\u0131n ba\u015f\u0131ndan bu yana birikmi\u015f olan verileri modem Darwincilik\u2019e \u00e7ok yak\u0131n bir kuram olmaks\u0131z\u0131n a\u00e7\u0131klamak art\u0131k imk\u00e2ns\u0131z hale gelmi\u015ftir. Bu kuram\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde bir g\u00fcn \u00e7\u00fcr\u00fct\u00fclebilme olas\u0131l\u0131\u011f\u0131, \u015fimdiki halde s\u0131f\u0131ra yak\u0131nd\u0131r\u201d
14) Jacob, (s.118\u2032de) sanki kafas\u0131nda Harun Yahya i\u00e7in yan\u0131t haz\u0131rlam\u0131\u015f gibi: \u201cE\u011fer maymunun \u00fcst\u00fcne z\u0131plamak (s\u0131\u00e7ramak) istedi\u011fi dal i\u00e7in olu\u015fturdu\u011fu g\u00f6r\u00fcnt\u00fcn\u00fcn ger\u00e7ekle hi\u00e7bir ilgisi bulunmasayd\u0131, ortada maymun kalmazd\u0131\u201d diye yazmaktad\u0131r.
15) Atlas bir fak\u00fcltenin \u00f6\u011fretim \u00fcyelerine (paras\u0131z) da\u011f\u0131t\u0131lm\u0131\u015f. Bir arkada\u015f\u0131m g\u00f6sterip \u201cseni daha \u00e7ok ilgilendirir, al\u201d deyince, ilkokula ba\u015flam\u0131\u015f o\u011flu \u201cverme, resimlerine bak\u0131yorum\u201d dedi.
16) Bkz. H. G\u00f6ksel – A. \u015eenel (\u00e7ev. ve der.), \u201cBiyoteknoloji, Genetik M\u00fchendisli\u011fi ve \u0130nsanl\u0131\u011f\u0131n Gelece\u011fi\u201d, Ankara, 1987, V Yay\u0131nlar\u0131, dizin.
17) Bkz. a.g.y.
18) Bkz. A. \u015eenel, \u201c\u0130nsan ve Evrim Ger\u00e7e\u011fi\u201d, Ankara, 2003, \u00d6zg\u00fcr \u00dcniversite Kitapl\u0131\u011f\u0131 yay\u0131n\u0131.
19) Bkz. A. \u015eenel, \u201c\u0130nsanl\u0131k Tarihi\u201d, Ankara, 2006, \u0130mge, s.313.<\/p>\n
[Do\u00e7. Dr. Al\u00e2eddin \u015eenel’in bu makalesi Bilim ve Gelecek dergisinin Nisan 2007 tarihli 38. say\u0131s\u0131nda yay\u0131mlanm\u0131\u015ft\u0131r.]<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"
Yoktan yaratma, bilim d\u00fcnyas\u0131n\u0131n kavram\u0131 de\u011fildir. Bilimsel a\u00e7\u0131klamalar, maddenin ve enerjinin yoktan var, vardan yok edilemeyecekleri varsay\u0131mlar\u0131na dayand\u0131r\u0131l\u0131r. \u201cBilimsel Yarat\u0131l\u0131\u015f\u00e7\u0131l\u0131k\u201d, bir d\u00fc\u015f\u00fcnsel ucubedir. Evrim kuram\u0131n\u0131n ger\u00e7e\u011fi yans\u0131tmad\u0131\u011f\u0131 yolundaki savlar bundan elli y\u0131l \u00f6nce kula\u011fa ho\u015f gelebilirdi. Art\u0131k \u00e7ok ge\u00e7. Biyoteknoloji uygulamalar\u0131yla birlikte, evrim art\u0131k \u201ckuram\u201d say\u0131lmaktan \u00e7\u0131km\u0131\u015f bir olgu konumuna y\u00fckselmi\u015ftir. EVR\u0130M ALDATMACASI MI, DEVR\u0130N […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[48],"tags":[],"class_list":{"0":"post-697","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-evrim"},"yoast_head":"\n
Evrim Aldatmacas\u0131\u2019ndan \u2018Yarat\u0131l\u0131\u015f Atlas\u0131\u2019na Mant\u0131ks\u0131zl\u0131klar silsilesi - 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\/03\/10\/evrim-aldatmacasindan-yaratilis-atlasina-mantiksizliklar-silsilesi\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Evrim Aldatmacas\u0131\u2019ndan \u2018Yarat\u0131l\u0131\u015f Atlas\u0131\u2019na Mant\u0131ks\u0131zl\u0131klar silsilesi\" \/>\n<meta property=\"og:description\" content=\"Yoktan yaratma, bilim d\u00fcnyas\u0131n\u0131n kavram\u0131 de\u011fildir. Bilimsel a\u00e7\u0131klamalar, maddenin ve enerjinin yoktan var, vardan yok edilemeyecekleri varsay\u0131mlar\u0131na dayand\u0131r\u0131l\u0131r. \u201cBilimsel Yarat\u0131l\u0131\u015f\u00e7\u0131l\u0131k\u201d, bir d\u00fc\u015f\u00fcnsel ucubedir. Evrim kuram\u0131n\u0131n ger\u00e7e\u011fi yans\u0131tmad\u0131\u011f\u0131 yolundaki savlar bundan elli y\u0131l \u00f6nce kula\u011fa ho\u015f gelebilirdi. Art\u0131k \u00e7ok ge\u00e7. Biyoteknoloji uygulamalar\u0131yla birlikte, evrim art\u0131k \u201ckuram\u201d say\u0131lmaktan \u00e7\u0131km\u0131\u015f bir olgu konumuna y\u00fckselmi\u015ftir. 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Bilimsel a\u00e7\u0131klamalar, maddenin ve enerjinin yoktan var, vardan yok edilemeyecekleri varsay\u0131mlar\u0131na dayand\u0131r\u0131l\u0131r. \u201cBilimsel Yarat\u0131l\u0131\u015f\u00e7\u0131l\u0131k\u201d, bir d\u00fc\u015f\u00fcnsel ucubedir. Evrim kuram\u0131n\u0131n ger\u00e7e\u011fi yans\u0131tmad\u0131\u011f\u0131 yolundaki savlar bundan elli y\u0131l \u00f6nce kula\u011fa ho\u015f gelebilirdi. Art\u0131k \u00e7ok ge\u00e7. Biyoteknoloji uygulamalar\u0131yla birlikte, evrim art\u0131k \u201ckuram\u201d say\u0131lmaktan \u00e7\u0131km\u0131\u015f bir olgu konumuna y\u00fckselmi\u015ftir. 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![](\"images\/stories\/evrim-maymun.jpg\")
Yoktan yaratma, bilim d\u00fcnyas\u0131n\u0131n kavram\u0131 de\u011fildir. Bilimsel a\u00e7\u0131klamalar, maddenin ve enerjinin yoktan var, vardan yok edilemeyecekleri varsay\u0131mlar\u0131na dayand\u0131r\u0131l\u0131r. \u201cBilimsel Yarat\u0131l\u0131\u015f\u00e7\u0131l\u0131k\u201d, bir d\u00fc\u015f\u00fcnsel ucubedir. Evrim kuram\u0131n\u0131n ger\u00e7e\u011fi yans\u0131tmad\u0131\u011f\u0131 yolundaki savlar bundan elli y\u0131l \u00f6nce kula\u011fa ho\u015f gelebilirdi. Art\u0131k \u00e7ok ge\u00e7. Biyoteknoloji uygulamalar\u0131yla birlikte, evrim art\u0131k \u201ckuram\u201d say\u0131lmaktan \u00e7\u0131km\u0131\u015f bir olgu konumuna y\u00fckselmi\u015ftir.<\/p>\n