Özet:

In philosophical research, either Spinoza and, if necessary, Berkeley often tend to think in harmony or contradiction with Descartes, Leibniz, Locke, Hume and others. Considering that almost all of these names have developed a speech in the light of the concepts of the same period, the righteousness of their co-thoughts is undoubtedly untold. In literature comparisons, Spinoza and Berkeley are less inclined to think together, in the simplest way, it is thoughtful. However, the co-evaluation of these two thinkers, who have worried at the highest level of the "tension" that motivates the determination of the stability of philosophy in the modern era, appears to be essential in terms of understanding the problem in essence. The problem that generates tensions is essentially hidden in the attempt to lead a pathway, in the crossroads of philosophy and religion, on how and according to what principles it should be living. In this article it is stated that the crisis (the most) critical philosophical interventions that occurred at the crossroads of religion, science and philosophy in the modern era in general were carried out in the 'Mevzi War' by Spinoza and Berkeley. For this, I will first try to deepen in the 'Spinoza's maneuver in the light of the concepts that were thought about, especially in the 16th and 17th centuries, and that also determined the mind: the intervention here is the formulation of a 'transition' that takes place in the particular sense of the concept of 'Extensio' (Program) by Spinoza's Deus, sive Natura. Secondly, I will try to reveal the critical philosophical interference that Berkeley has made in his essay est percipi formulation, in the context of the concept of ‘Made’, by making the idea a thing. And finally, I will try to establish in the text the tensive relationship between religion, science and philosophy in general, which determines the reasons or motivations of these two critical interventions that have been formed in the face of the crisis of the time.

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