{"id":1966,"date":"2021-10-13T15:00:01","date_gmt":"2021-10-13T15:00:01","guid":{"rendered":"https:\/\/cog-ist.com\/?post_type=blog_content&p=1966"},"modified":"2025-09-07T20:04:37","modified_gmt":"2025-09-07T20:04:37","slug":"akil-yurutme-tasari-icermiyorsa-insana-ozgu-olamaz-justin-e-h-smith","status":"publish","type":"blog_content","link":"https:\/\/cog-ist.com\/en\/blog_content\/akil-yurutme-tasari-icermiyorsa-insana-ozgu-olamaz-justin-e-h-smith\/","title":{"rendered":"Ak\u0131l Y\u00fcr\u00fctme, Tasar\u0131 \u0130\u00e7ermiyorsa \u0130nsana \u00d6zg\u00fc Olamaz \u2014\u00a0Justin E. H. Smith"},"content":{"rendered":"\n

\u00d6zg\u00fcn Ad\u0131:\u00a0If reason exists without deliberation, it cannot be uniquely human<\/a><\/p>\n\n\n\n

Justin E. H. Smith, Paris Diderot \u00dcniversitesinde bilim tarihi ve felsefesi profes\u00f6r\u00fc olarak g\u00f6rev yap\u0131yor. The New York Times ve Harper\u2019s Magazine i\u00e7in s\u0131k s\u0131k yaz\u0131lar kaleme al\u0131yor. Son kitab\u0131 \u0130rrasyonalite: Ak\u0131l Y\u00fcr\u00fctmenin Karanl\u0131k Taraf\u0131n\u0131n Tarihi 2019\u2019da yay\u0131nland\u0131.<\/em><\/p>\n\n\n\n

G\u00fcn\u00fcm\u00fczde filozoflar ve bili\u015fsel bilimciler bir \u00e7al\u0131\u015fma alan\u0131 olarak ak\u0131l y\u00fcr\u00fctmeyi (domain of reason) yaln\u0131zca insanlar\u0131n d\u00fc\u015f\u00fcnceleri ve eylemleri ile s\u0131n\u0131rl\u0131, kati bir \u00e7\u0131kar\u0131m yapma becerisi olarak alg\u0131l\u0131yorlar. H\u00fck\u00fcm s\u00fcren anlay\u0131\u015fa g\u00f6re yarasalardaki sesle yer belirleme (echolocation) ya da bitkilerdeki fotosentez gibi evrimle\u015fmi\u015f bir beceri olan ak\u0131l y\u00fcr\u00fctme, bu ikisinin aksine evrim tarihinde sadece bir kez ortaya \u00e7\u0131km\u0131\u015ft\u0131r (muturlar[2]<\/a> ve k\u0131r fareleri de sesle yer belirlemeden faydalanabilir, siyanobakteriler de fotosentez yapabilir). Do\u011fan\u0131n hapaxlegomenon<\/em>[3]<\/a> \u00f6rneklerinden biri olan ak\u0131l y\u00fcr\u00fctme fazlas\u0131yla nadirdir; buna kar\u015f\u0131n bu nadirlik, ak\u0131l y\u00fcr\u00fctmenin ne oldu\u011funu anlayaca\u011f\u0131m\u0131z d\u00fc\u015f\u00fcnsel yolculukta bir k\u00f6rd\u00fc\u011f\u00fcme sebep olmu\u015ftur: Ak\u0131l y\u00fcr\u00fctmenin k\u00f6kenlerine inildi\u011finde, ak\u0131l y\u00fcr\u00fctmenin insana \u00f6zg\u00fc oldu\u011funu savunan d\u00fc\u015f\u00fcn\u00fcrler do\u011fa\u00fcst\u00fcc\u00fcl\u00fc\u011fe dayanmak zorunda kal\u0131rken ak\u0131l y\u00fcr\u00fctmenin temelinde do\u011fal bir \u00f6zellik oldu\u011funu iddia eden d\u00fc\u015f\u00fcn\u00fcrler ise bunu takiben \u201cd\u00fc\u015f\u00fck\u201d ya\u015fam formlar\u0131n\u0131n da ak\u0131l y\u00fcr\u00fctme becerisini hayata ge\u00e7irebilece\u011fini kabul etmek zorunda kal\u0131rlar. As\u0131l soru \u015fu ki, bu ya\u015fam formlar\u0131 bu beceriyi nas\u0131l kullanmaktad\u0131r?<\/p>\n\n\n\n

Ak\u0131l y\u00fcr\u00fctmeyi soyut imgeleri i\u00e7eren bir \u00e7e\u015fit \u00e7\u0131kar\u0131m yapma becerisi olarak g\u00f6ren pek \u00e7ok filozof ve bilim insan\u0131 \u201cy\u00fcksek\u201d seviyeli canl\u0131larla yap\u0131lan deneylerden elde edilecek bulgular\u0131n d\u00fc\u015f\u00fck seviyeli, ak\u0131l y\u00fcr\u00fctmeyi and\u0131ran bir becerinin varl\u0131\u011f\u0131na kan\u0131t olu\u015fturabilece\u011fini kabul ederler. Bu bulgulara \u00f6rnek olarak primatlar\u0131n ileride girebilecekleri \u00e7at\u0131\u015fmalar\u0131 d\u00fc\u015f\u00fcnerek ta\u015f gizlemeleri verilebilir. Buna kar\u015f\u0131n ara\u015ft\u0131rmac\u0131lar, bu \u00e7e\u015fit bir ak\u0131l y\u00fcr\u00fctme becerisi i\u00e7in alt s\u0131n\u0131r\u0131 davran\u0131\u015flar\u0131 bizim davran\u0131\u015flar\u0131m\u0131z\u0131 belirgin olarak and\u0131rmayan canl\u0131lar\u0131 g\u00f6z ard\u0131 ederek \u00e7izerler. \u0130nsan t\u00fcr\u00fcn\u00fcn \u00f6tesinde ak\u0131l y\u00fcr\u00fctme becerisi aray\u0131\u015f\u0131m\u0131z \u00e7o\u011funlukla bizi and\u0131ran varl\u0131klar\u0131 aray\u0131\u015f \u00e7abas\u0131na y\u00f6nelmemiz ile sonu\u00e7lan\u0131r.<\/p>\n\n\n\n

Peki ya ak\u0131l y\u00fcr\u00fctme, \u00e7\u0131kar\u0131m yapma becerisinden \u00f6te yaln\u0131zca do\u011fru ko\u015fullarda do\u011fru \u015feyi yapma g\u00fcc\u00fc ise? Bunun \u00f6tesinde, ya bu g\u00fc\u00e7 ilgili varl\u0131\u011f\u0131n bizzat var olu\u015fundan cereyan ediyorsa? Bahsi ge\u00e7en bu fikirler \u00e7o\u011fu y\u00f6nden 16. y\u00fczy\u0131lda ya\u015fam\u0131\u015f diplomat Girolamo Rorario\u2019nun fikirleridir. Onun bu fikirleri \u00f6l\u00fcm\u00fcnden sonra kaleme al\u0131nan tezi Vah\u015fi Hayvanlar \u0130nsanlardan Daha \u0130yi Ak\u0131l Y\u00fcr\u00fct\u00fcyorlar<\/em>[4]<\/a>(1654) isimli eserinde i\u015flenmi\u015ftir. Rorario az bilinen fakat olduk\u00e7a sayg\u0131de\u011fer bir d\u00fc\u015f\u00fcnce ak\u0131m\u0131n\u0131n temsilcisidir. Bu d\u00fc\u015f\u00fcnce ak\u0131m\u0131 Yunan tarih\u00e7i Plutarkhos\u2019a dek uzan\u0131r ve ak\u0131l y\u00fcr\u00fctmenin insan haricinde do\u011fada da var olmas\u0131n\u0131n \u00f6tesinde, do\u011fada asl\u0131nda pek\u00e2l\u00e2 yayg\u0131n oldu\u011funu ifade eder.<\/p>\n\n\n\n

Rorario\u2019nun temel fikrine g\u00f6re insan tasar\u0131s\u0131 <\/mark>[1]<\/a><\/mark>(deliberation) -sahip oldu\u011fumuz \u00e7e\u015fitli se\u00e7enekleri de\u011ferlendirdi\u011fimiz ve aralar\u0131ndan en uygun g\u00f6z\u00fckeni se\u00e7ti\u011fimiz s\u00fcrede ya\u015fad\u0131\u011f\u0131m\u0131z duraksama aral\u0131\u011f\u0131- asl\u0131nda di\u011fer canl\u0131lara g\u00f6re bir \u00fcst\u00fcnl\u00fck olmaktan \u00f6te insan t\u00fcr\u00fc olarak bizim zay\u0131fl\u0131\u011f\u0131m\u0131z\u0131n bir simgesi. Hayvanlar ve bitkiler teredd\u00fct etmez. Onlar do\u011frudan \u201csadede gelirler\u201d ve belki de daha iyisini se\u00e7mek amac\u0131yla alternatif se\u00e7enekleri de\u011ferlendirmedikleri \u00f6l\u00e7\u00fcde hata yapmaktan acizdirler.<\/mark><\/p>\n\n\n\n

Her zaman kurtulu\u015flar\u0131n\u0131 garantileyen yollar ile aslandan ka\u00e7an ceylanlar\u0131n ya da g\u00fcne\u015f \u0131\u015f\u0131\u011f\u0131n\u0131 en \u00e7ok alabilecekleri y\u00f6ne do\u011fru b\u00fcy\u00fcyen asmalar\u0131n hata yapmaktan aciz olmas\u0131 onlar\u0131n katiyen sorun ya\u015famad\u0131\u011f\u0131 anlam\u0131na gelmez. Onlar\u0131n hata yapmaktan aciz olmas\u0131, bize sadece sorun ya\u015fad\u0131klar\u0131nda bu durumun onlar\u0131n tasar\u0131lar\u0131ndaki ba\u015far\u0131s\u0131zl\u0131ktan olmad\u0131\u011f\u0131n\u0131 g\u00f6sterir; zira onlar tasar\u0131da bulunmazlar. Yine de t\u00fcrlerine hizmet eden ama\u00e7lar pe\u015finde hayatlar\u0131n\u0131 gayet g\u00fczel idare edebilirler.<\/p>\n\n\n\n

Ak\u0131l y\u00fcr\u00fctme becerisini do\u011fru \u00e7\u0131kar\u0131m yapma g\u00fcc\u00fcnden ziyade do\u011frudan eyleme ge\u00e7ebilmek olarak alternatif bir bi\u00e7imde anlamland\u0131r\u0131rsak yapt\u0131\u011f\u0131m\u0131z bu yeni ak\u0131l y\u00fcr\u00fctme tan\u0131m\u0131n\u0131n kapsam\u0131, yaln\u0131zca canl\u0131larla s\u0131n\u0131rl\u0131 kalmayacakt\u0131r. Do\u011fadaki her varl\u0131k sadece \u201cyapaca\u011f\u0131n\u0131 yapar\u201d[5]<\/a>. \u201cYapaca\u011f\u0131n\u0131 yapma\u201d durumu basittir ve tasar\u0131 i\u00e7ermez, bunun sebebi ise do\u011fadaki her \u015feyin ayn\u0131 fiziksel kanunlara tabii olmas\u0131d\u0131r. Do\u011fa, p\u00fcr\u00fczlerden yoksun bir bi\u00e7imde i\u015flemeye devam eder. Asla ama asla bozulmaz.<\/p>\n\n\n\n

Belirtti\u011fimiz alternatif anlamland\u0131rmaya g\u00f6re do\u011fan\u0131n kendisi rasyonel bir d\u00fczendir. Bu rasyonellik; bir b\u00fct\u00fcn olarak da alt ba\u015fl\u0131klar\u0131 g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda da do\u011fa i\u00e7in ge\u00e7erlidir. Ak\u0131l y\u00fcr\u00fctme her yerdedir, insana \u00f6zg\u00fc ak\u0131l y\u00fcr\u00fctme ise do\u011fay\u0131 \u015fekillendiren[6]<\/a> evrensel ak\u0131l y\u00fcr\u00fctmenin ufac\u0131k bir \u00f6rne\u011fi veya yans\u0131mas\u0131 olarak d\u00fc\u015f\u00fcn\u00fclebilir. Bu ufac\u0131k yans\u0131ma, evrensel ak\u0131l y\u00fcr\u00fctmenin ufac\u0131k bir alt k\u00fcmesinde yer al\u0131r. (Antik \u00e7a\u011flar\u0131n insanlar\u0131na g\u00f6re) g\u00f6kkubbedeki hareketlerin d\u00fczenleri ya da (modern \u00e7a\u011flar\u0131n insanlar\u0131na g\u00f6re) gezegenlerin y\u00f6r\u00fcngelerini belirleyen kanunlar ak\u0131l y\u00fcr\u00fctmenin kendisinden \u00f6t\u00fcr\u00fc var olmazlar. Bu d\u00fczenler ya da kanunlar, insan zihninin \u201ci\u00e7indeki\u201d d\u00fc\u015f\u00fcncelerin evrendeki, \u201cd\u0131\u015far\u0131daki\u201d yans\u0131malar\u0131ndan ibarettir.<\/p>\n\n\n\n

Do\u011fa hakk\u0131ndaki bu g\u00f6r\u00fc\u015fler ka\u00e7\u0131n\u0131lmaz \u015fekilde bilim \u00f6ncesi d\u00f6nemleri and\u0131r\u0131yor olsa bile d\u00fcnyada kar\u015f\u0131m\u0131za yaln\u0131zca galaksilerin ve gelgit havuzlar\u0131n\u0131n de\u011fil, hesap yapabilen makinelerin ve ak\u0131ll\u0131 telefonlar\u0131n da \u00e7\u0131kt\u0131\u011f\u0131n\u0131 unutmamal\u0131y\u0131z. Bununla birlikte hayvanlara atfedilen rasyonelli\u011fin aksine, makinelerin insanlardan daha becerikli \u015fekilde ak\u0131l y\u00fcr\u00fctebildi\u011fine dair 17.y\u00fczy\u0131ldan beri yayg\u0131n olan d\u00fc\u015f\u00fcnce halen pek\u00e2l\u00e2 ciddiye al\u0131n\u0131yor.<\/p>\n\n\n\n

1670\u2019lerde Alman matematik\u00e7i G.W Leibniz, matematik i\u015flemleri s\u0131ras\u0131nda kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131m\u0131z a\u011f\u0131r hesaplama i\u015flerinin yak\u0131n zamanda makineler taraf\u0131ndan halledilebilece\u011fi y\u00f6n\u00fcndeki i\u00e7ten umutlar\u0131n\u0131 dile getirmi\u015fti. Bunun yan\u0131s\u0131ra Leibniz, yak\u0131n gelecekte, bir ihtimal makineler taraf\u0131ndan bi\u00e7imlendirilmi\u015f bir dil arac\u0131l\u0131\u011f\u0131yla iki kar\u015f\u0131t taraf\u0131n -sava\u015f halinde olan devletlerin diplomatlar\u0131 da dahil- hangisinin ahlaki olarak daha kuvvetli durumda oldu\u011funun belirlenebilece\u011fini \u00f6ng\u00f6rm\u00fc\u015ft\u00fc.<\/p>\n\n\n\n

Son zamanlarda sosyal uyumun sa\u011flanmas\u0131 hususunda algoritmalara olan a\u015f\u0131r\u0131 ba\u011f\u0131ml\u0131l\u0131\u011f\u0131m\u0131z bizi hayal k\u0131r\u0131kl\u0131\u011f\u0131na u\u011fratt\u0131ysa, bu bir nevi bizim bilgisayar programlar\u0131n\u0131 ideal olarak rasyonel bulmaya \u00e7o\u011funlukla haz\u0131r oldu\u011fumuzu g\u00f6sterir. \u00c7\u0131lg\u0131n tekillik\u00e7iler(singularitarian)[7]<\/a> olmad\u0131\u011f\u0131m\u0131z s\u00fcrece sosyal d\u00fczeni sa\u011flamak i\u00e7in kulland\u0131\u011f\u0131m\u0131z bu programlar\u0131n \u00f6z fark\u0131ndal\u0131\u011fa, bilin\u00e7li deneyime(qualia)ya da \u00f6znelli\u011fin herhangi bir yap\u0131ta\u015f\u0131na yakla\u015f\u0131p yakla\u015fmad\u0131\u011f\u0131 konusunda pek de rahats\u0131zl\u0131k duymuyoruz. Pek \u00e7o\u011fumuz i\u00e7in bir bilgisayar\u0131n rasyonel oldu\u011funu s\u00f6ylemek Leibniz\u2019in bak\u0131\u015f a\u00e7\u0131s\u0131yla paralellik ta\u015f\u0131yor. Bu bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re bilgisayar yaln\u0131zca daha \u00f6nceden kendi program\u0131nda belirtilmi\u015f sebepler sayesinde do\u011fru ad\u0131mlar\u0131 takip etti\u011fi i\u00e7in rasyonel bir yap\u0131ya sahiptir.<\/p>\n\n\n\n

Ancak asmalar da do\u011fru ad\u0131mlar\u0131 takip ederek g\u00fcne\u015f \u0131\u015f\u0131\u011f\u0131na ula\u015f\u0131rlar, bunu takiben t\u0131pk\u0131 bitkiler gibi bilgisayarlar da minerallerin ve kimyasal elementlerin \u00e7e\u015fitli kombinasyonlar\u0131ndan meydana gelirler. Bu nedenle hesaplamalar yapan makinelerimize g\u00f6z att\u0131\u011f\u0131m\u0131zda ve onlarda ak\u0131l y\u00fcr\u00fctmeye dair kan\u0131tlar buldu\u011fumuzda bu vesile ile ak\u0131l y\u00fcr\u00fctmenin daha az a\u015fina oldu\u011fumuz \u00f6rneklerine y\u00f6nelebiliriz. Makinelerimizde buldu\u011fumuz bu kan\u0131tlara dayanarak ak\u0131l y\u00fcr\u00fctmenin \u00f6rneklerinin h\u00e2lihaz\u0131rda do\u011fada her yerde oldu\u011funa \u015fahit olaca\u011f\u0131z.<\/p>\n\n\n\n

Ak\u0131l y\u00fcr\u00fctmenin nerede<\/em> oldu\u011fu sorusuna cevap verirken \u00fczerinde tart\u0131\u015ft\u0131\u011f\u0131m\u0131z, azami \u00f6l\u00e7\u00fcde geni\u015f olan bu tan\u0131m arac\u0131l\u0131\u011f\u0131yla felsefenin ve bili\u015fsel bilimin g\u00fcn\u00fcm\u00fcze kadar \u00fczerinde durdu\u011fu nat\u00fcralizm fikirlerini korumakla birlikte ayn\u0131 zamanda ak\u0131l y\u00fcr\u00fctmenin insana \u00f6zg\u00fc oldu\u011fu y\u00f6n\u00fcndeki fikirlerden de vazge\u00e7mekteyiz. \u00c7ok daha iyisi; ak\u0131l y\u00fcr\u00fctmenin do\u011fada kati \u015fekilde yaln\u0131zca bir kez ve yaln\u0131zca tek bir t\u00fcrde ortaya \u00e7\u0131km\u0131\u015f oldu\u011fu y\u00f6n\u00fcndeki garip d\u00fc\u015f\u00fcnceye olan inan\u00e7, bilimsellik \u00f6ncesi d\u00f6nemlerin do\u011fa\u00fcst\u00fcc\u00fcl\u00fc\u011f\u00fcn kal\u0131nt\u0131s\u0131ndan ibaret oldu\u011fundan bu do\u011fa\u00fcst\u00fcc\u00fcl\u00fckten de s\u0131yr\u0131lmaktay\u0131z.<\/p>\n\n\n\n

Bilimsel devrimin i\u00e7y\u00fcz\u00fc, temel olarak do\u011fal olan her \u015feyin s\u0131radan oldu\u011funu s\u00f6yler. Leibniz bu fikri en sevdi\u011fi operakomikten[8]<\/a>bir dize al\u0131nt\u0131layarak ifade eder: \u201cHer yerde ve her zaman, her \u015fey burada oldu\u011fu gibi.\u201d Biz bu d\u00fc\u015f\u00fcnceyi fiziksel yasalar \u00f6zelinde uzun zaman \u00f6nce zaten kabul ettik. Ancak bu fikirden hareketle art\u0131k gezegen biyolojisi[9]<\/a> de s\u0131radan kabul ediliyor: G\u00fcn\u00fcm\u00fczde \u00e7o\u011fu biyolog, d\u00fcnya d\u0131\u015f\u0131 ya\u015fam\u0131n istatistiksel olarak neredeyse kesin oldu\u011fu fikrine yatk\u0131n. Belki de rasyonelli\u011fin, do\u011fada geriye kalan son istisna oldu\u011fu y\u00f6n\u00fcndeki fikrimizden vazge\u00e7menin zaman\u0131 gelmi\u015ftir.<\/p>\n\n\n\n

Justin E.H. Smith\u2019in \u0130rrasyonalite: Ak\u0131l Y\u00fcr\u00fctmenin Karanl\u0131k Taraf\u0131n\u0131n Tarihi <\/em>(2019) isimli kitab\u0131 Princeton \u00dcniversitesi Yay\u0131nevi taraf\u0131ndan yay\u0131nlanm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

[1]<\/a>Deliberation. Biz bu kelimeyi \u201ctasar\u0131\u201d olarak \u00e7evirmeyi uygun g\u00f6rd\u00fck, yine de belirtmek isteriz ki burada \u201ctasar\u0131\u201d ile vurgumuz \u201c\u00e7e\u015fitli se\u00e7enekleri de\u011ferlendirme ve en uygun g\u00f6z\u00fckeni se\u00e7me\u201d \u00fczerine, \u201cg\u00f6rsel temsil\u201d \u00fczerine de\u011fil. (\u00c7.N.) (E.N.)<\/p>\n\n\n\n

[2]<\/a>Denizin k\u0131y\u0131ya yak\u0131n k\u0131s\u0131mlar\u0131nda ya\u015fayan yunus su balina t\u00fcr\u00fc. (\u00c7.N.)<\/p>\n\n\n\n

[3]<\/a>Hapaxlegomenon. \u201cEdebi bir eserde yaln\u0131zca bir kez ge\u00e7en\u201d anlam\u0131na gelen Yunanca k\u00f6kenli bu deyi\u015fi yazar \u201cyaln\u0131zca bir kez ger\u00e7ekle\u015fmi\u015f, hayat bulmu\u015f\u201d anlam\u0131 ile ak\u0131l y\u00fcr\u00fctme becerisinin do\u011fada ortaya \u00e7\u0131k\u0131\u015f\u0131 i\u00e7in kullanm\u0131\u015f. (\u00c7.N.)<\/p>\n\n\n\n

[4]<\/a>\u201cThat Brute Animals Make Better Use of Reason than Men\u201d. (\u00c7.N.)<\/p>\n\n\n\n

[5]<\/a>Just does what it does. Yazar burada ne do\u011fadaki varl\u0131klar\u0131n \u201cal\u0131n yaz\u0131s\u0131na\u201d tabi olmalar\u0131ndan ne de y\u00fcksek iradeleri sayesinde dilediklerini yapabilmelerinden bahsediyor. Ak\u0131l y\u00fcr\u00fctme kavram\u0131n\u0131n kapsam\u0131 alt\u0131nda i\u015flemek istedi\u011fimiz \u201cfiziksel kanunlar\u0131n \u0131\u015f\u0131\u011f\u0131nda<\/em> varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmek\u201d fikri s\u00f6z konusu. Do\u011fadaki varl\u0131klar\u0131n davran\u0131\u015flar\u0131 tasar\u0131 i\u00e7ermese de bu varl\u0131klar\u0131n do\u011frudan eyleme ge\u00e7ebilme becerileri, yaln\u0131zca \u201cal\u0131n yaz\u0131s\u0131\u201d ba\u011flam\u0131nda de\u011ferlendirilmemelidir. (\u00c7.N.)<\/p>\n\n\n\n

[6]<\/a>\u201cInforming the natural world.\u201d Yazar, \u201cinform\u201d eylemi ile \u201cdo\u011fay\u0131 bilgilendirmek, bi\u00e7imlendirmek\u201d \u015feklinde bir anlam yans\u0131tmak istemi\u015f. Ben de \u00e7eviri yaparken bu eylemi \u201cdo\u011fay\u0131 \u015fekillendirmek\u201d olarak yazmay\u0131 uygun g\u00f6rd\u00fcm. (\u00c7.N.)<\/p>\n\n\n\n

[7]<\/a>Singularitarianism (tekillik\u00e7ilik): Gelecekte teknolojik bir tekilli\u011fin (bir s\u00fcper yapay zek\u00e2n\u0131n) var olaca\u011f\u0131na dair inan\u00e7. (E.N.)<\/p>\n\n\n\n

[8]<\/a>Operakomik: Nispeten y\u00fczeysel konular\u0131 temel alan ve mutlu sonlarla biten, \u00e7o\u011funlukla diyaloglar i\u00e7eren sanat \u00fcr\u00fcnleridir. (\u00c7.N.)<\/p>\n\n\n\n

[9]<\/a>Terrestrial biology. Gezegenlerin ekolojik olarak b\u00fct\u00fcn sistemlerini inceleyen bu bilim dal\u0131n\u0131n tam bir T\u00fcrk\u00e7e kar\u015f\u0131l\u0131\u011f\u0131n\u0131n olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorum. Metnin anlam\u0131na g\u00f6re \u201cGezegenbiyoloji\u201dsinin terimin anlam\u0131n\u0131 kar\u015f\u0131layaca\u011f\u0131 kanaatindeyim. (\u00c7.N.)<\/p>\n","protected":false},"featured_media":1967,"template":"","meta":{"_acf_changed":false},"event_publishing_tags":[419,418,94,93,691,64,92,76,482,177,941,942,420,417,96,176],"kategori":[305],"class_list":["post-1966","blog_content","type-blog_content","status-publish","has-post-thumbnail","hentry","event_publishing_tags-akil","event_publishing_tags-akil-yurutme","event_publishing_tags-bilis","event_publishing_tags-bilissel-bilim","event_publishing_tags-cogist","event_publishing_tags-cognition","event_publishing_tags-cognitive-science","event_publishing_tags-mind","event_publishing_tags-philmind","event_publishing_tags-philosophy-of-mind","event_publishing_tags-rasyonalite","event_publishing_tags-rationality","event_publishing_tags-reason","event_publishing_tags-reasoning","event_publishing_tags-zihin","event_publishing_tags-zihin-felsefesi","kategori-ceviri"],"acf":[],"_links":{"self":[{"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/blog_content\/1966","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/blog_content"}],"about":[{"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/types\/blog_content"}],"version-history":[{"count":0,"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/blog_content\/1966\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/media\/1967"}],"wp:attachment":[{"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/media?parent=1966"}],"wp:term":[{"taxonomy":"event_publishing_tags","embeddable":true,"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/event_publishing_tags?post=1966"},{"taxonomy":"kategori","embeddable":true,"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/kategori?post=1966"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}