Galatasaray University |
Mathematics Department | Vita
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Publications |
Favorite Quotes |
Contact Info |
Some Links |
Caddebostan Fossils |
Mathematician's Impasse |
Yükseköğretim politikaları |
Olmak
ya da olmamak
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Gerek
mi yeter mi? |
Tübitak projeleri | Yahya Efendi |
Research
Interests
These days I am working on a wonderful number theoretic function which I call ``the conumerator" (with Buket Eren). It is related to an exotic involution jimm -(see my recent talk)- of the real line which conjugates the Gauss map to another dynamical system (see our recent paper with Hakan Ayral). Jimm induces a subtle symmetry of Lebesgue's measure and we are working on related measures (with İsmail Özkaraca). Jimm conjecturally sends algebraic numbers of degree>2 to transcendentals (for numerical confirmation see our working paper with Hakan Ayral). Here is a long and a short paper about jimm and here is a paper about its derivative. I also have some dreams about a space I call "Heyula", on which the general linear group over Q acts, hoping that I can prove via this action my conjectural (nice) presentation for the latter group. All these are related to dessins, binary quadratic forms, dynamical systems, transfer operators, Gauss-Kuzmin theorem, the Selberg zeta function, the Fibonacci and the Lucas zeta functions, Thompson's groups, Minkowski and Denjoy measures and to some aspects of the Teichmüller theory. Here is my recent talk on Mapping Class Groupoids and Thompson groups (2018) where I construct the OMG groupoid to rule over outer groups, mapping class groups and Thompson's groups. See the TEMOG project page for more details. Over the time I worked on algebraic geometry, orbifolds and all that is hyper: hypergeometry, complex hyperbolic geometry, hyperplane arrangements, topology of hypersurface complements. I was initiated to research in complex analysis. Motto: Knowledge without research
eventually stagnates!
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Scientific Events
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A Visualisation of PSL(2,Z) Here is a modular group toy (developed by Ayberk Zeytin and Hakan Ayral) Enjoy! (needs flash) The cells in the "slit" disc represents the elements of the modular group; in fact, what you see is nothing but a very fat Farey tree. Fat branches meet along the slits. Clicking on a cell brings it to the center and this way you can travel to infinity. Venture beyond the numerical limit and you will be rewarded! Continued fractions and congruence subgroups animations will appear soon! Prize question. Find explicitly the conformal isomorphism between the Poincaré disc and the (properly defined) slit disc. Here is a simpler version modular group toy (now it opens in Seamonkey browseronly) and here's a advanced free android version. |
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Editorial Work
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Books
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Teaching Probability, Complex
Analysis, Discrete mathematics, Automata and theory
of languages, Introduction to Cryptography,
Complexity and theory of languages, Numerical
Analysis, Introduction to Mathematical Logic and Set
Theory, Linear Algebra, Calculus, Real Analysis,
Complex Analysis, Functional Analysis, Riemann
Surfaces, Abstract Algebra, Ergodic Theory and
counting..
Motto: To inspire is more important then to
teach! |
Some Links Istanbul Matematik Doktora Okulu (Istanbul Graduate School of Mathematics) Fasikül (Journal of the GSU Maths Department) turkmath.org (Mathematical events in Turkey) Gökova Geometry/Topology Institute Matematik kafası Mathoverflow in Turkish) Türk Matematik Derneği (Turkish Mathematical Society) Istanbul Matematiksel Bilimler Merkezi (Istanbul Center for Mathematical Sciences) Nesin Matematik Köyü (Nesin Mathematics Village) Çakılarası Matematik Köyü |
FAVORITE QUOTE Not everyone is able to pass through all these stages quickly and to cut through all these veils easily during the (process of) instruction. Disputes often cause the mind to stop at the veils of words. Disturbing quarrels and doubts cause it to fall into the nets of argument, so that the mind is prevented from attaining its objective. Rarely do more than a few (individuals), who are guided by God, succeed in extricating themselves from this abyss. If you are afflicted by such (difficulties) and hampered in your understanding (of the problems) by misgivings or disturbing doubts in your mind, cast them of ! Discard the veils of words and the obstacles of doubt! Leave all the technical procedures and take refuge in the realm of the natural ability to think given to you by nature! Let your speculation roam in it and let your mind freely delve in it, according to whatever you desire (to obtain) from it! Set foot in the places where the greatest thinkers before you did! Entrust yourself to God's aid, as in His mercy He aided them and taught them what they did not know! If you do that, God's helpful light will shine upon you and show you your objective. Inspiration will indicate (to you) the middle term which God made a natural requirement of the (process of) thinking, as we have stated. At that particular moment, return with (the middle term) to the molds and forms (to be used) for the arguments, dip it into them, and give it its due of the technical norm (of logic)! Then, clothe it with the forms of words and bring it forth into the world of spoken utterances, firmly girt and soundly constructed! Verbal disputes and doubts concerning the distinction between right and wrong logical evidence are all technical and conventional matters. Their numerous aspects are all alike or similar, because of their conventional and technical character. If they stop you, (you will not be able) to distinguish the truth in them, for the truth becomes distinguishable only if it exists by nature. All the doubts and uncertainties will remain. The veils will cover the objective sought and prevent the thinker from attaining it. That has been the case with most recent thinkers, especially with those who formerly spoke a language other than Arabic, which was a mental handicap, or those who were enamored with logic and partial to it. They believe that logic is a natural means for the perception of the truth. They become confused when doubts and misgivings arise concerning the evidence, and they are scarcely able to free themselves from (such doubts). As a matter of fact, the natural means for the perception of the truth is, as we have stated, (man's natural ability to think, when it is free from all imaginings and when the thinker entrusts himself to the mercy of God. Logic merely describes the process of thinking and mostly parallels it. Take that into consideration and ask for God's mercy when you have difficulty in understanding problems! Then, the divine light will shine upon you and give you the right inspiration. God guides in His mercy. Knowledge comes only from God (Ibn Khaldun, al-Muqaddimah). |
FAVORITE QUOTE The sole means now for the
saving of the beings of the planet Earth would
be to implant again into their presences a new
organ ... of such properties that every one of
these unfortunates during the process of
existence should constantly sense and be
cognizant of the inevitability of his own death
as well as the death of everyone upon whom his
eyes or attention rests. Only such a sensation
and such a cognizance can now destroy the egoism
completely crystallized in them. (Gurdjieff,
All and Everything, via Alan Watts, On the taboo
against knowing who you are) - upon my
meditations on what positive thing one should
fathom from some unfortunate decapitation scenes
I have seen on the media.
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FAVORITE QUOTE
..it is certain that the
ultimate particles arc allowed no rest
anywhere in the unfathomable void;
rather they are harried by incessant
and various movement, some rebounding
to considerable
distances after they have clashed,
others leaving short inter-spaces when they
have been jerked back from collision.
And all those that are concentrated in
closer union and rebound only a very
short distance apart, entangled by the
interlacement of their own shapes,
form the basis of tough rock, the bulk
ofstem steel, and other such
substances. Of the rest that pursue
their roving course through the vast
void, a few spring far apart and
rebound to considerable
distances, thus furnishing us with
unsubstantial air and radiant
sunlight..
LUCRETIOUS, On the Nature of Things, Book II, −98 −55 B.C. |
FAVORITE QUOTE BOOK XI As to living in the best way, this power is in the soul, if it be indifferent to things which are indifferent. And it will be indifferent, if it looks on each of these things separately and all together, and if it remembers that not one of them produces in us an opinion about itself, nor comes to us; but these things remain immovable, and it is we ourselves who produce the judgements about them, and, as we may say, write them in ourselves, it being in our power not to write them, and it being in our power, if perchance these judgements have imperceptibly got admission to our minds, to wipe them out; and if we remember also that such attention will only be for a short time, and then life will be at an end. Besides, what trouble is there at all in doing this? For if these things are according to nature, rejoice in them, and they will be easy to thee: but if contrary to nature, seek what is conformable to thy own nature, and strive towards this, even if it bring no reputation; for every man is allowed to seek his own good. Consider whence each thing is come, and of what it consists, and into what it changes, and what kind of a thing it will be when it has changed, and that it will sustain no harm. If any have offended against thee, consider first: What is my relation to men, and that we are made for one another; and in another respect, I was made to be set over them, as a ram over the flock or a bull over the herd. But examine the matter from first principles, from this: If all things are not mere atoms, it is nature which orders all things: if this is so, the inferior things exist for the sake of the superior, and these for the sake of one another. Second, consider what kind of men they are at table, in bed, and so forth: and particularly, under what compulsions in respect of opinions they are; and as to their acts, consider with what pride they do what they do. Third, that if men do rightly what they do, we ought not to be displeased; but if they do not right, it is plain that they do so involuntarily and in ignorance. For as every soul is unwillingly deprived of the truth, so also is it unwillingly deprived of the power of behaving to each man according to his deserts. Accordingly men are pained when they are called unjust, ungrateful, and greedy, and in a word wrong-doers to their neighbours. Fourth, consider that thou also doest many things wrong, and that thou art a man like others; and even if thou dost abstain from certain faults, still thou hast the disposition to commit them, though either through cowardice, or concern about reputation, or some such mean motive, thou dost abstain from such faults. Fifth, consider that thou dost not even understand whether men are doing wrong or not, for many things are done with a certain reference to circumstances. And in short, a man must learn a great deal to enable him to pass a correct judgement on another man's acts. Sixth, consider when thou art much vexed or grieved, that man's life is only a moment, and after a short time we are all laid out dead. Seventh, that it is not men's acts which disturb us, for those acts have their foundation in men's ruling principles, but it is our own opinions which disturb us. Take away these opinions then, and resolve to dismiss thy judgement about an act as if it were something grievous, and thy anger is gone. How then shall I take away these opinions? By reflecting that no wrongful act of another brings shame on thee: for unless that which is shameful is alone bad, thou also must of necessity do many things wrong, and become a robber and everything else. Eighth, consider how much more pain is brought on us by the anger and vexation caused by such acts than by the acts themselves, at which we are angry and vexed. Ninth, consider that a good disposition is invincible, if it be genuine, and not an affected smile and acting a part. For what will the most violent man do to thee, if thou continuest to be of a kind disposition towards him, and if, as opportunity offers, thou gently admonishest him and calmly correctest his errors at the very time when he is trying to do thee harm, saying, Not so, my child: we are constituted by nature for something else: I shall certainly not be injured, but thou art injuring thyself, my child.- And show him with gentle tact and by general principles that this is so, and that even bees do not do as he does, nor any animals which are formed by nature to be gregarious. And thou must do this neither with any double meaning nor in the way of reproach, but affectionately and without any rancour in thy soul; and not as if thou wert lecturing him, nor yet that any bystander may admire, but either when he is alone, and if others are present... Remember these nine rules, as if thou hadst received them as a gift from the Muses, and begin at last to be a man while thou livest. But thou must equally avoid flattering men and being veied at them, for both are unsocial and lead to harm. And let this truth be present to thee in the excitement of anger, that to be moved by passion is not manly, but that mildness and gentleness, as they are more agreeable to human nature, so also are they more manly; and he who possesses these qualities possesses strength, nerves and courage, and not the man who is subject to fits of passion and discontent. For in the same degree in which a man's mind is nearer to freedom from all passion, in the same degree also is it nearer to strength: and as the sense of pain is a characteristic of weakness, so also is anger. For he who yields to pain and he who yields to anger, both are wounded and both submit. But if thou wilt, receive also a tenth present from the leader of the Muses (Apollo), and it is this- that to expect bad men not to do wrong is madness, for he who expects this desires an impossibility. But to allow men to behave so to others, and to expect them not to do thee any wrong, is irrational and tyrannical. (The Meditations By Marcus Aurelius) |
ALL-TIME FAVORITE QUOTE Cosmic Unification in the Presence of the Eye-witnessing through the Assembly of the Human Tree and the Four Spiritual Birds ".... Then I shouted: "Oh
alas!" and "Alas, my burning heart. I fled from the
universe and here I am in it. Where is what I seek?" ... I answered: "Oh you who obstruct me, your words have wounded me. Do you not know that you speak from your own station? You are in the presence of the essential being, divested of time and place, while I am in this dark sea, in this thick gloom and this fearful calamity, in this mine of lies and doubt, this place of faults and vices. Does not the one who is prisoner of quantity and quality and precepts of wisdom cry out: Woe!? If you extract me from the crashing waves and deliver me from the horror of this gloomy night I will never more pronounce the adverb or the preposition of place." ... Through his irresistible power he attracted me to himself and said to me: "You are vanquished, so seek help!" ... When he attracted me to himself I saw myself in another form than my previous one and I established myself there, firmly and steadily. I said: "Oh I!" He said: "I, welcome!" I said: "No welcome, no greetings, no make yourself at ease!" He said: "Oh eye-balm, what is the doubt that assails you? Oh prisoner of creation, what is afflicting you?" I answered: "You do not cease from veiling me from myself. Unveil me to myself so that I can know myself!" ... When I heard that there was still a trace of createdness before me, I feared that it would cut me off from my cognizance. So I rose from that gloomy darkness, leaving the Burâq of my aspiration in it. I was transported to the thrones of subtle grace and the cushions of the celestial couches, until I reached the station of rejoicing where I set myself to oscillate like a hanging lamp. I said: "What do I have to do with the state of audition?" Someone said: "It is the beauty of the rhythm that has set you in motion." I said: "I didn't feel it." Someone said to me: "Be careful! For you are in yourself and not in him!" I said: "Reality is beyond the rhythms of song. What it demands is extinction within extinction." No sooner had I pronounced these words than a veil was lowered between my essence and his essence and a condition was set between him and me. ... Then the Universal Tree of the garden, described as the Likeness, was unveiled to me I observed a tree "whose root is firm and whose branches are in the heavens." Its fruit is in the hand of the Deity, established on the Throne. Among its branches sat the Crow and the strange Anqâ, and in the shelter of its boughs perched the Eagle and the Ring Dove. I greeted the Tree and it answered, greeting me even more finely. It said: "Listen, O wayfarer, O king." Discourse of the Universal Tree, described as the Likeness "I am the universal tree of synthesis and likeness. My roots are deep, my branches are lofty. .. The spirits blow on me from all directions. They disarrange the order of my branches. In striking against one another they make one hear such melodious sounds that they enrapture the supreme intellects in the utmost heights, and set them circling in accordance with what is inscribed in their scroll. I am the music of wisdom that removes care through the beauty of its melodious rhythm." ... Discourse of the Royal Eagle "I was still nonexistent as an entity in one of the degrees of creation when the divine solicitude came and made my existence the Beginning. Having manifested Himself to Himself, my existence was prolonged in self-contemplation." ... Oh, Sakhr ibn Sinân, I have explained to you some of the stations of the sources of the creatures: the universal man, the first intellect, the unique soul, prime matter, and universal body. Investigate them like an intelligent man who seeks the salvation of his soul. Peace be upon its author and upon us! (al-Ittihad al-kawni fi hadrat al-ishhad al-ayni bi-madhur al-shajara al-insaniyya wa-l-tuyur al-arbaa al-ruhaniyya) I heard a voice coming from me-but neither inside me nor outside me-say: "Why do you demand a high station when you are on the road? ... I answered: "Oh you who obstruct me, your words have wounded me. Do you not know that you speak from your own station? You are in the presence of the essential being, divested of time and place, while I am in this dark sea, in this thick gloom and this fearful calamity, in this mine of lies and doubt, this place of faults and vices. Does not the one who is prisoner of quantity and quality and precepts of wisdom cry out: Woe!? If you extract me from the crashing waves and deliver me from the horror of this gloomy night I will never more pronounce the adverb or the preposition of place." ... Through his irresistible power he attracted me to himself and said to me: "You are vanquished, so seek help!" ... When he attracted me to himself I saw myself in another form than my previous one and I established myself there, firmly and steadily. I said: "Oh I!" He said: "I, welcome!" I said: "No welcome, no greetings, no make yourself at ease!" He said: "Oh eye-balm, what is the doubt that assails you? Oh prisoner of creation, what is afflicting you?" I answered: "You do not cease from veiling me from myself. Unveil me to myself so that I can know myself!" ... When I heard that there was still a trace of createdness before me, I feared that it would cut me off from my cognizance. So I rose from that gloomy darkness, leaving the Burâq of my aspiration in it. I was transported to the thrones of subtle grace and the cushions of the celestial couches, until I reached the station of rejoicing where I set myself to oscillate like a hanging lamp. I said: "What do I have to do with the state of audition?" Someone said: "It is the beauty of the rhythm that has set you in motion." I said: "I didn't feel it." Someone said to me: "Be careful! For you are in yourself and not in him!" I said: "Reality is beyond the rhythms of song. What it demands is extinction within extinction." No sooner had I pronounced these words than a veil was lowered between my essence and his essence and a condition was set between him and me. ... Then the Universal Tree of the garden, described as the Likeness, was unveiled to me I observed a tree "whose root is firm and whose branches are in the heavens." Its fruit is in the hand of the Deity, established on the Throne. Among its branches sat the Crow and the strange Anqâ, and in the shelter of its boughs perched the Eagle and the Ring Dove. I greeted the Tree and it answered, greeting me even more finely. It said: "Listen, O wayfarer, O king." Discourse of the Universal Tree, described as the Likeness "I am the universal tree of synthesis and likeness. My roots are deep, my branches are lofty. .. The spirits blow on me from all directions. They disarrange the order of my branches. In striking against one another they make one hear such melodious sounds that they enrapture the supreme intellects in the utmost heights, and set them circling in accordance with what is inscribed in their scroll. I am the music of wisdom that removes care through the beauty of its melodious rhythm." ... Discourse of the Royal Eagle "I was still nonexistent as an entity in one of the degrees of creation when the divine solicitude came and made my existence the Beginning. Having manifested Himself to Himself, my existence was prolonged in self-contemplation." ... Oh, Sakhr ibn Sinân, I have explained to you some of the stations of the sources of the creatures: the universal man, the first intellect, the unique soul, prime matter, and universal body. Investigate them like an intelligent man who seeks the salvation of his soul. Peace be upon its author and upon us! (al-Ittihad al-kawni fi hadrat al-ishhad al-ayni bi-madhur al-shajara al-insaniyya wa-l-tuyur al-arbaa al-ruhaniyya) (Epistle on Cosmic Unification - Muhyiddin Ibn 'Arabi translated by Angela Jaffray) top |
FAVORITE QUOTE "My Friend! What I have so often told you, I say it once more, or rather I cry it to you: Either-Or! On me these words have always made a strong impression. - I think of an early youth,where, without really understanding what it is to choose in life, with childish confidence listened to the speech of my seniors, and the moment of choice became to me solemn and revered, even though in choosing I only followed somebody else's directions. I think of the moments in later life, where I was in the dividing path, where my soul was matured in the hour of decision. I think of the many, less important, but to me not uninteresting cases in life, where choosing was the issue; for even if there is only one context where this word has its absolute meaning, namely every time on one hand Truth, Justice and Holiness, on the other hand Lust and Inclinations, obscure Passions and Perdition,show up, then it is always important also in things, where it is in itself innocent, which one chooses, to choose right, to test oneself, so that one shall not painfully retreat to the point of departure, and thank God if one has not more to reproach oneself than having wasted one's time. The choice itself is decisive for the contents of the personality. - If you imagine a helmsman of a ship at the moment when it has to cross over, then he may say, I can do either this or that; but if he is not a mediocre helmsman, then he will also be aware that, during all this, the ship is going at its usual speed , and that thus there is only a moment where it does not count whether he does this or that. So it is with Man, if he forgets to take this speed into account, then at last a moment comes, where there is no more talk of an Either-Or, not because he has chosen, but because he has left it out, which can also be expressed in this way, because others have chosen for him, because he has lost himself. Now if you will the understand me right, then I can willingly say that in choosing it is not so much the matter of choosing the right thing, as of the energy, the seriousness and the pathos, by which one chooses. In this the personality proclaims itself in its inner infinity, and thereby again the personality is consolidated. So even if a person chose the wrong thing, then he will still, even because of the energy by which he chose, find that he chose the wrong thing. Since indeed the choice is undertaken with the whole intensity of the personality, his being is purified, and he himself brought into an immediate relation to the eternal power that ever present pervades the whole existence. So for freedom I fight, for the future time, for Either-Or." (Soren Kierkegaard) top |
FAVORITE QUOTE "How does a normally talented research scientist come to concern himself with the theory of knowledge? Is there not more valuable work to be done in his field? I hear this from many of my professional colleagues; or rather, I sense in the case of many more of them that this is what they feel. I cannot share this opinion. When I think of the ablest students whom I have encountered in teaching - i.e., those who have distinguished themselves by their independence and judgement and not only mere agility - I find that they have a lively concern for the theory of knowledge. They like to start discussions concerning the aims and methods of the sciences, and showed unequivocally by the obstinacy with which they defend their views that this subject seemed important to them. This is not really astonishing. For when I turn to science not for some superficial reason such as money-making or ambition, and also not (or at least exclusively) for the pleasure of the sport, the delights of brain-athletics, then the following questions must burningly interest me as a disciple of science: What goal will be reached by the science to which I am dedicating myself? To what extent are its general results "true"? What is essential and what is based only on the accidents of development?... Concepts which have proved useful for ordering things easily assume so great an authority over us, that we forget their terrestrial origin and accept them as unalterable facts. They then become labelled as "conceptual necessities", "a priori situations", etc. The road of scientific progress is frequently blocked for long periods by such errors. It is therefore not just an idle game to exercise our ability to analyze familiar concepts, and to demonstrate the conditions on which their justification and usefulness depend, and the way in which these developed, little by little..." (Albert Einstein) top |
Wabisa ibn Mabad Al-Asadi
reported: The Messenger of Allah, peace be upon him, said
to him, Have you come to ask about righteousness and
sin? I said, Yes." So he brought his fingers together
and struck his chest three times, saying, Consult your
soul, consult your heart, O Wabisa. Righteousness is
what is satisfying to your soul and your heart. Sin
is what wavers in your soul and causes hesitancy in your
chest, even if the people give you a judgment
(justification-m.u.), and again give you a judgment.
[Sunan Ad-Darimi, Book of Trade, Number 2533, Hasan]top
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Tübitak Projeleri Burada
yürütmüş olduğum TÜBİTAK projelerime ait bir kısım
evrakı (başvuru formları, sonu raporları vs), Hakan
Ayral ile yazdığım proje rehberini ve 1001/1002
projeleri için kaynak LaTeX şablonları bulabilirsiniz.
ULAKBIM veritabanı arayüzüne de buradan erişebilirsiniz.
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Some Books Nasr ad-Din Tusi on Spherical Geometry Kitab-ı Menalous fil ashkal al-kurriya (al-Harawi) Riemann Yüzeyleri ve Fonksiyonlar Teorisi (Cengiz Uluçay) Hendese Kitabı (Ahmed Nazmi ve Hilmi) |
Contact Info Galatasaray University Department of Mathematics Ciragan Cad. No.36, Besiktas, Istanbul, 34357 Turkey Telephone: + 90 212 227 44 80 - 462 g-mail: muhammed.uludag |
2013-2014
senesinde 1001 ve benzeri projeleri dağıtan TÜBİTAK birimi
ARDEB'in Matematik-Fizik Araştırma Grubu'nda (MFAG) dış
danışmanlık vazifesini ustlendim. Proje yazımında
meslektaşlara yardımı dokunur diye yazdığım proje
rehberini, ve geçmişte yürütmüş olduğum proje evrakını
buraya koymayı uygun gördüm. Proje yazımınında
kullanılabilecek bazı latex şablonları aşagıda
sunulmuştur. Tübitak politikaları hakkındaki
bazı görüşlerim de sayfanın daha altlarında yer
almakatdır. Müteakip listeden erişebilirsiniz.
Yükseköğretim politikları hakkındaki bazı görüşler için lütfen
buraya bakınız.
Hakan Ayral'la birlikte hazırlanan proje yazma rehberine ücretsiz erişmek için buraya tıklayınız.
Toplu eğitimlerde veya
ticari amaçla kullanmak, basmak ve
dağıtmak yazarların iznine tabidir.
Rehberin amacı şu sorulara cevap getirmektir:
Toplu eğitimlerde veya ticari amaçla kullanmak, basmak ve dağıtmak yazarların iznine tabidir.
Bunlara
ilaveten:
Bu foruma gönderilen soruları Tübitak'taki yetkili
personel cevaplamaktadır. Geçmişteki sorulara göz
atmak bile birçok soru işaretini giderecektir. Ancak
başvuru süreçlerinin değişken olduğunu, her dönem
başvuru kurallarında ve formlarında düzenlemeler
yapıldığını akıldan çıkarmamalı.
Not:
2010 senesi 1001 projesi başvurularında artık
başvuru formu vardı ancak sayfa sınırlaması yoktu.
Hatta ısrarla istendiği kadar uzatılabileceği
yazıyordu. Bunun üzerine sunduğum proje önerisine 70 sayfa
kadar tutan kendi ingilizce çalışma metinimi de
eklemiştim. Yukarıda verilen proje önerisinde o kısımı
çıkardım (içeriğiyle ilgilenen olursa gönderebilirim!).
Ayrıca bugünden bakınca "yöntem" başlığını çok
kısa geçmiş olduğumu görüyorum.
Bugün olsa panele dahi alınmadan reddedilebilir.
Buna ek olarak 2010 senesinden beri formlarda birçok
değişiklikler yapıldı, dolayısıyla bu proje önerisinden fikir
almayı düşünüyorsanız güncel başvuru formlarına
uyduğunuzdan emin olmalısınız!
Not:
2221 önerilerinde sayfa sınırı 2014 itibarıyla
bulunmamaktadır. Bu projeye, talep ettiğimiz
süre ve ücretin zaman ve ücretin yarısı takdir
edildi. Buraya koydığum proje önerisinde şahsımdan
bahsetmek durumunda kaldığım bazı yerleri
sansürledim. Proje sonuç raporu konuk formunu ise
bir fikir vermesi için koydum. Sonuç raporuyla
birlikte sunduğumuz diğer evrakı (makaleler,
toplantı bilgileri, konuşma duyuruları vs) buraya
koymadım.
Kendi muhtaç himmete bir dede
Nerde kaldı ki gayrıya himmet ede
Akl u irfanım deyu kimseyi t'an eylemen
Defter-i divâne sığmaz söz gelür
divâneden (Ali Rıza ERHAN)
Not: 2015
Mart döneminde sunduğum proje önerisi, panel yeterli
puan takdir etmediği için reddedildi. Bu dönemde
sunulan 1965 projeden 391'i kabul edilmiş. Eh, proje
işi biraz da nasip kısmet işidir. Son kertede
panelistler projenizi oylarken vicdanlarıyla
başbaşadır ve reddedilmek herkesin başına gelebilir.
Bilhassa genç arkadaşlara yılmamalarını vurgulamak
için bu proje önerisini de buraya koyuyorum.
Araştırmalarım hakkında açıklamak istemediğim
bilgiler içeren yerleri karaladım.
Not
(Ocak 2016): Projeyi revize ederek 2015 Eylül
döneminde tekrar sundum ve bu sefer kabul edildi.
İlgili evrakı görmek için projenin bitmesini
beklemeniz gerekiyor!. Projeyi revize ederken panel
raporundaki çekinceleri son derece dikkate aldım ve
neredeyse baştan sona yeniden yazdım. Bursiyerlerin
sorumluluklarıyla ilgili ayrıntılar verdim.
LaTeX bilenler için, word formatında matematiksel
metin hazırlamaktan daha keyifsiz bir iş olamaz. Her
ne kadar başvuru formları genelde word formatında olsa
da, proje başvurularını bu formatta hazırlamak mecburi
değildir. Sisteme yüklediğiniz tüm dosyaların pdf
formatında olması tavsiye edilir. Bu, proje
metininizin sizin gördüğünüz haliyle
değerlendiricilerin eline geçmesini sağlayacaktır.
2013
senesinde aldığı bir kararla Tübitak, ödüllerde
"aday gösterme" müessesesini ilga ederek "bireysel
başvuru" ilkesini getirmiştir. Neden? Tahminim,
"aday gösterme" işi sağlıklı çalışmıyordu, bir-kaç
üniversite her dönem onlarca aday gösterirken diğer
başvuruların tümü bireysel geliyordu. Daha adil ve
dengeli bir dağılım sağlamak adına tüm ödüllerde
"bireysel başvuru" esasına geçelim dediler.
Gerekçesi
her neyse, Bilim veya Hizmet ödülü alacak hoca'ya,
"başvur!" demek biraz AYIP kaçmıyor mu?
Güncelleme:
2015 sonunda yapılan bir
düzenlemeyle eski usüle geri dönüldü, hatta
artık Türk Matematik Derneği gibi kuruluşların da
aday göstermesinin önü açıldı. Bundan sonra ilgili
kişiler, özel veya kamu kurumları aday gösterme
zahmetine girmezlerse, artık bu onların AYIBI
olacaktır! Ancak, yine de TÜBİTAK bu kişi ve
kuruluşlara her sene doğrudan bir hatırlatma
mesajı da gönderebilir. "Aday göstermenizi
bekliyoruz" diye. (Aralık 2015)
Tübitak
lisansüstü bursiyerleri devlet üniversitelerinde
çalışamıyor. Vakıf üniversiteleri eğitim ücreti
almama veya lojman vs gibi imkanlar sağlama
karşılığında lisansüstü öğrencileri derslerde
görevlendirebilirken, devlet üniversitelerinde bu tür
bir çalışmayı resmi bir statüye oturtmak mümkün değil!
Zira derse (laboratuvar, problem çözümü, vs) giren
herkese ücretinin ödenmesi bir zorunluluk. Bu ders
ücreti cüz'i olmasına rağmen, sosyal sigorta
kapsamında çalışan statüsüne geçen öğrencinin de bursu
otomatikman kesiliyor veya kazancıyla orantısız
şekilde düşüyor. (Üniversitelerde araştırma görevlisi
gibi kadrolarda bulunan lisansüstü öğrencilerin
araştırma projelerinde kısmi bursiyer statüsünde
çalışmasına izin var).
Tübitak bursiyerlerinin, okudukları veya burs
aldıkları projenin yürütüldüğü devlet üniversitesinde
saat ücreti karşılığı derse girmesinin önünün açılması
elzemdir, zira:
Maalesef
henüz böyle bir program mevcut değil. Ancak olmalı.
Geçmişte İstanbul'daki bazı üniversitelerin bir ortak
matematik doktora okulu girişimi ve bunu kısmen
destekleyen bir Tübitak İşbirliği Ağları Programı
(İŞBAP) olmuştu. Ancak İŞBAP destek programı
yürürlükten kaldırıldı, zaten doktora okuluna
gerçekten hitap etmiyordu.
Öte yandan YÖK'ün çıkardığı iki yönetmeliğe binaen, yurtiçi
ve yurtdışı
kurumlarla müşterek lisansüstü program açma imkanı
bulunmaktadır.
Vakıa şu ki bir çok disiplinde, üniversitelerimizin
tek başına bir doktora okulu açma yeteneği çok
sınırlıdır. ÖYP programı (istenen verim alınamadığı
için) artık kapandığına göre, Bunun tek çaresi de
ortak doktora programlarını teşvik etmektir. Mesela
İstanbul'daki bazı üniversitelerin matematikte ortak
bir doktora programı yürütme iradesi çoktan beri var:
bkz. IMDO.
Öğrenciler bir çok dersi diğer kurumlardan
alabiliyorlar. Geriye bunu yasal çerçeveye oturtmak ve
kolaylaştırmak kalıyor. Ancak Enstitü bürokrasilerini,
YÖK yönerge kalabalığını, şehir içindeki ulaşım
sorunlarını vb aşıp bunu resmi bir statüye kavuşturmak
hakikaten çok zor. Böyle bir okula destek verecek
hocaların büyük özverisini gerektiriyor.
ortak diploma programlarına ihtiyaç duyulmakatdır. Bu
programları desteklemek için, TÜBİTAK tarafından
açılacak uzun vadeli destek programlarına
ihtiyaç vardır.
İdaresinin mükün olması için bu okulları 3-7
üniversitenin katılımıyla oluşması beklenir. Ancak
Istanbul'da 50 üniversite olduğu dikkate alındığında,
kurucu üniversitelerin yanı sıra diğer üniversitelere
de katılımcı statüsünde projeye iştirak etme imkanı
sunulmalıdır. Yakın şehirlerden üniversiteler de
katılmak isteyebilir.
Her üniversite, öğrencilerinin yeterlik sınavından
geçmesi konusunda kendine güvenmeyebilir. Bu durudumda
ortak yeterlik sınavlarına bir ağırlık verilerek
kalanı üniversitelerin yetkisine bırakılabilir.
Her ne kadar yukarıda YÖK yönergelerinin ortak
doktora programlarına zemin hazırladığını iddia etmiş
olsam da, YÖK kanadından bu konunun düşünülmesi ve
teşvik edilmesi gerekir. Enstitüler çok hantal
kuruluşlardır, harekete geçmeleri ve sonuç almaları
çok zaman alabilir.
Tekrar vurgulamalıyız ki, tüm devlet
üniversitelerinin işe alma süreçleri (akademik
ilanlar) rekabetçi kılınmadığı sürece nitelikli
doktora öğrencisi yetiştirmenin kimseye bir faydası
olmayacaktır.
Avrupa birliği projelerinden arzu edilen desteği
alamıyoruz. Temel bilimlerde bu destek zaten çok kıt.
Diğer disiplinlerde alınan desteğinse zayıf nitelikte
olduğunu tahmin ediyorum. Yani (yine tahminimce)
alınan desteğin önemli kısmı, Türk katılımcıların
yürütücü olmadığı projeler. Avrupa Araştırma Alanı'na
"eklenmek" için bunca paraya ve çabaya değer mi? Acaba
AT panellerinde türlü çeşit önyargıların,
mevcudiyetinden bile haberdar olmadığımız dayanışma ve
çıkar gruplarının kurbanı oluyor muyuz? AT
projelerinin asıl varlık sebebi olan biyoloji,
genetik, enerji gibi stratejik alanlardaki projelere
ne mertebede iştirak edebiliyoruz? (bu konudaki
istatistiklere erişimim olmadığını burada itiraf
etmeliyim)
Tübitak bu meseleyi "üzerine para atarak" (yani AT
projesi alana türlü çeşit ek teşvikler getirerek)
halletmeye çalışıyor, ancak kanaatimce paradigma
değişikliğine şiddetle ihtiyaç var. Zira parasıyla
rezil olma söz konusu.
Onun yerine bu kaynakla içeride yeni bir proje destek
programı açsak... "Büyük 1001 projesi" gibi hayal
ettiğim bu projede patron Türkiye'den bir araştırmacı,
ekipse Avrupa'dan ve dünyadan yetkin araştırmacılar
olsun. Bu araştırmacıları buraya gelerek katkıda
bulunmaya özendiren yüksek teşvikler olsun. Biz onlara
bir de parasını verip yamanmaya çalışacağımıza, onlar
bize yamanmaya çalışsın. Değil mi? Avrupa'da ve
dünyanın kalanında kaynak bulamayan pek çok yetkin
araştırmacı var.
2019 Temmuzunda düzenlediğimiz "Journees
Arithmetiques" toplantısında Tübitak desteği alamadık.
Gerekçe: "bir toplantının desteklenmesi için birden
fazla üniversitenin işbirliğiyle düzenlenmesi gerekli,
sizin Bilim Kurulunda sadece bir yerli isim var,
dolayısıyla sizin toplantıyı sadece bir üniversite
düzenliyor". Pes doğrusu. İşin garibi, ANR'den
fonlanan Fransız Sayılar Teorisi araştırma grubu (GDR
STN) bize toplantı için 2200 destek çıkabildi, hem de
bürokrasiyle hiç uğraşmadan. Biz bu parayla
Istanbul'daki toplantıya Birleşik Krallık'tan katılan
bir hocamızın yol masrafını, ve başka masrafları
ödeyebildik. GDR STN'deki bu esneklik neden bizde yok?
Çünkü Tübitak araştırmacılarla arasında bir güven
ilişkisi tesis edebilmiş değil. Her işi doğrudan kendi
kontrolğ altına almaya çalışıyor. Tabiatıyla onca
bürokrasinin altından da kalkamadığı için, habire
kural uyduruyor. Bu kuralların üstesinden gelme
konusunda da nitelikli araştırmacılar maaseles pek
mahir değil. Sonuçta bu kaynakların daha vasat
araştırma gruplarına aktarıldığı kanaatindeyim. Bence
eskiden olduğu gibi İŞBAP tarzı araştırma grubu
projeleri açılabilmelidir.
Burada zaman
zaman yüksek öğretim politikaları hakkındaki
görüşlerimi sunacağım.
Tübitak projeleri ve politikaları hakkındaki
görüşler için lütfen
buraya bakınız.
Doçentlik başvurularının arzu edilen
seviyede olduğundan emin olmak için, aşağıdaki
sorular hakemlere gönderilse ve raporlarını yazarken
bu sorulara cevap arasalar. Başına da şöyle bir not
koyup:
NOT. Puan şartlarını doldurmak eser
aşamasından geçmek için yeterli değildir. Adayın
çalışmalarının niteliğinin (kalitesinin) itinayla
ölçülmesi gerekmektedir.
Başvuru dosyası değerlendirilirken, adayın
niteliğini ve yeterliliğini ölçmek maksadıyla
aşağıdaki sorular dikkate alınmalıdır. Bu ölçümde
adayın çalışmalarının sayısı ve aldığı puanların
çokluğu değil, eserlerin niteliği esastır.
SÖZÜN
ÖZÜ: Yetiştirmesi
için
çocuğunuzu
emanet eder
misiniz?
Dergi,
araştırmacıya diyor ki: bana para ver,
makaleni basayım. Ancak bu hizmeti doğrudan
makaleni basmak için alırsam biraz ayıp kaçar.
Bu sebeple para karşılığı bir hizmet
sunmalıyım.. Hmm ne yapsam acaba? Buldum! Sen
ödeme yaparsan, ben de makaleni Açık Erişim
yaparım. Yani insanlar makalene para vermeden
erişebilir. Yani yayım masraflarını onlar
değil, sen ödemiş olursun. Ne kadar zekice
değil mi?
Open
access aslında bir hizmet filan değil, sadece
ve sadece para karşılığı çöp yayın yapmak için
bir bahane, bir vesile, bir araçtır.
Araştırmacılarımız
artık nasıl "bol bol" yayın yapılır, çok iyi
öğrendi. Bundan onbeş yirmi sene önceki ayyuka
çıkmış vaziyetleri görmüyoruz artık.
İngilizcemiz ilerledi. Doğrudan kes yapıştır
usulü terkedildi, yerine artık intihal
tespit yazılımlarına yakalanmayan teknikler
geliştirildi. Mesela açıyorsunuz hocamın
internet sayfasını; yüzlerce makale. Ama
makaleleri ara ki bulasın. Ne arxive'da ön
basımları mevcut, ne de internet sayfasında!
Derginin sitesine gidiyorsunuz, makaleye
erişmek için bilmem ne kadar para istiyor!
Acaba bu meslektaşlar birşeyler mi saklıyor?
Başvuru
dosyalarında bu makaleler oldukça etkileyici
duruyor. A adayının 50 adet makalesi var, B
adayının 5 adet. Jüriye nasıl anlatacaksınız;
A adayının 50 makalesi de çöp diye? Sonuçta o
50 makale tüm ağırlığıyla ortada. B'nin 1
makalesi, hadi A'nın 5 makalesine denk olsun.
A'nın yine fazladan 25 makalesi var!. ŞUNU çok
iyi anlamalıyız. 50
çürük ceviz, bir tane taze
ceviz etmez. Hatta
bilen bilir, bir çürük ceviz ağzınızın tüm
tadını bozar. Zira bu B adayını da sayılarda
yarışmaya zorluyor. Maalesef bu böyle. Samimi
genç araştırmacıya deniyor ki, "tamam, iyisin
de, falancanın dosyasında bilmem kaç yayın
var". Böylece onu da bozuyorsunuz. Onu da ipe
sapa gelmez işlere zorluyorsunuz. Sonuçta
herkes bu işlerin böyle yapıldığına, böyle
olması gerektiğine ikna oluyor. Doktora
talebesi için dünyanın en normal şeyi haline
geliyor.
Çözüm?
Doçentlik başvurularında, kadro
ilanlarında adaylar "önce gelen 3 (veya 5)
eserle" başvurmalı. Adaylar sadece
bunların üzerinden değerlendirilmeli.
Diğer eserler elbette dikkate alınır,
ancak dosya kalınlığıyla kimse öne
geçememeli. Yoksa vasatlık ve
samimiyetsizlik çemberini asla ve kata
kıramayız. Bilim adamı değil anca hile
adamı üretiriz. Bu böyle biline.
Akademisyenlerin
durumu işte böyle gelişir. Tüm
meseleler üzerine para atarak (yani "akademik
teşvik"le) hallolmuyor maalesef.