{"id":3954,"date":"2025-03-08T23:38:04","date_gmt":"2025-03-08T20:38:04","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3954"},"modified":"2025-03-08T23:38:04","modified_gmt":"2025-03-08T20:38:04","slug":"omer-turker-farabi-okumalari-kitabul-huruf-8","status":"publish","type":"page","link":"http:\/\/klasikdusunceokulu.com\/index.php\/omer-turker-farabi-okumalari-kitabul-huruf-8\/","title":{"rendered":"\u00d6mer T\u00fcrker, F\u00e2r\u00e2b\u00ee Okumalar\u0131: Kit\u00e2bu\u2019l-hur\u00fbf 8"},"content":{"rendered":"

\u00d6MER T\u00dcRKER, F\u00c2R\u00c2B\u00ce OKUMALARI: K\u0130TABU’L-HUR\u00dbF 8. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminerde F\u00e2r\u00e2b\u00ee’nin Kit\u00e2bu\u2019l-Hur\u00fbf<\/em> eserinde yer alan \u201cCevher\u201d ve \u201cZ\u00e2t\u201d kavramlar\u0131 detayl\u0131 bir \u015fekilde ele al\u0131nm\u0131\u015ft\u0131r. \u00d6zellikle cevherin varl\u0131k kategorileri i\u00e7indeki konumu, mutlak cevher ile mahiyetli cevher ayr\u0131m\u0131 ve bu kavramlar\u0131n metafizik ve mant\u0131k ba\u011flam\u0131ndaki yeri tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Ayr\u0131ca zat\u0131n mahiyet ile olan ili\u015fkisi ve izaf\u00ee tan\u0131mlamalar\u0131 seminerin \u00f6nemli odak noktalar\u0131ndan birini olu\u015fturmu\u015ftur.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. Cevher Kavram\u0131n\u0131n Tan\u0131m\u0131 ve Kategorik Konumu<\/strong>
    \nSeminerde, cevherin, herhangi bir konuda bulunmayan ve y\u00fcklem olmayan \u015fey olarak tan\u0131mland\u0131\u011f\u0131 belirtilmi\u015ftir. F\u00e2r\u00e2b\u00ee, cevheri iki ana kategoriye ay\u0131r\u0131r:<\/li>\n<\/ol>\n
      \n
    • Mutlak Cevher:<\/strong> Hi\u00e7bir kategoriye ait olmayan, y\u00fcklem kabul etmeyen ve ba\u011f\u0131ms\u0131z olarak var olan cevherdir.<\/li>\n
    • Mahiyetli Cevher:<\/strong> Bir nesnenin hakikatini ve varolu\u015funu belirleyen, duyulur d\u00fcnyada somut olarak bulunan cevherdir.<\/li>\n<\/ul>\n
        \n
      1. Cevherin \u00dc\u00e7 Kategorik Ayr\u0131m\u0131<\/strong>
        \nF\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re cevher \u00fc\u00e7 \u015fekilde tan\u0131mlan\u0131r:<\/strong><\/li>\n<\/ol>\n
          \n
        • Birinci Cevher:<\/strong> Kesinlikle bir konuya y\u00fcklenmeyen ve herhangi bir kategoriye ait olmayan cevherdir. Bu, varl\u0131\u011f\u0131n en saf ve temel formudur.<\/li>\n
        • \u0130kinci Cevher:<\/strong> Mahiyet sahibi olan ve kendili\u011finden varl\u0131k g\u00f6steren \u015feydir. Madde ve suret bu t\u00fcr cevherin alt bile\u015fenleridir.<\/li>\n
        • \u00dc\u00e7\u00fcnc\u00fc Cevher:<\/strong> Belli bir kategori i\u00e7inde var olan ve mahiyetiyle bilinen nesnelerdir.<\/li>\n<\/ul>\n
            \n
          1. Z\u00e2t Kavram\u0131 ve Mahiyetle \u0130li\u015fkisi<\/strong>
            \nZ\u00e2t, bir \u015feyin mahiyetini olu\u015fturan temel unsurdur. Cevher gibi z\u00e2t da mutlak ve izaf\u00ee anlamlarda kullan\u0131labilir:<\/li>\n<\/ol>\n
              \n
            • Mutlak Z\u00e2t:<\/strong> Herhangi bir \u015feye y\u00fcklem olmayan ve yaln\u0131zca kendi ba\u015f\u0131na var olan \u015feydir.<\/li>\n
            • \u0130zaf\u00ee Z\u00e2t:<\/strong> Bir nesnenin nitelik, nicelik veya di\u011fer kategorilerle ili\u015fkisi \u00fczerinden tan\u0131mlanan mahiyetidir.<\/li>\n<\/ul>\n

              F\u00e2r\u00e2b\u00ee, bir nesnenin hakikatini olu\u015fturan par\u00e7alar\u0131n toplam\u0131na z\u00e2t dendi\u011fini ve bu z\u00e2t\u0131n, nesnenin varolu\u015funu belirleyen temel unsur oldu\u011funu vurgular.<\/p>\n

                \n
              1. Mahiyet, \u0130zafet ve Cevher \u0130li\u015fkisi<\/strong>
                \nSeminerde mahiyetin, bir nesnenin tan\u0131mlanmas\u0131nda temel rol oynad\u0131\u011f\u0131 ve izaf\u00ee niteliklerin mahiyeti belirlemedi\u011fi ifade edilmi\u015ftir. Bir nesne, izaf\u00ee ili\u015fkilerden ba\u011f\u0131ms\u0131z olarak kendi mahiyetiyle tan\u0131mlan\u0131r, ancak izafet bu mahiyeti a\u00e7\u0131klamada yard\u0131mc\u0131 olabilir.<\/li>\n
              2. Bizatihi ve Bil\u2019araz Kavramlar\u0131<\/strong>
                \nBizatihi kavram\u0131, bir \u015feyin kendi zat\u0131 ve mahiyeti gere\u011fi var olmas\u0131 anlam\u0131nda kullan\u0131l\u0131r. Bil\u2019araz ise bir \u015feyin ba\u015fka bir \u015feye ba\u011fl\u0131 olarak var olmas\u0131 durumunu ifade eder. \u00d6rne\u011fin, canl\u0131l\u0131k nefse bizatihi aittir, bedene ise bil\u2019araz olarak intikal eder.<\/li>\n<\/ol>\n

                F\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re bizatihi olan \u015fey, mahiyetinin meydana gelmesi i\u00e7in ba\u015fka bir \u015feye ihtiya\u00e7 duymayan varl\u0131kt\u0131r. Bil\u2019araz olan ise, varl\u0131\u011f\u0131 ba\u015fka bir \u015feye ba\u011fl\u0131 olarak tan\u0131mlanan niteliktir.<\/p>\n

                  \n
                1. Mant\u0131k ve Dil Ba\u011flam\u0131nda Mevcud Kavram\u0131<\/strong>
                  \nSeminerin son b\u00f6l\u00fcm\u00fcnde \u201cMevcud\u201d kavram\u0131 Arap\u00e7a, Fars\u00e7a ve Yunanca dillerindeki k\u00f6keni \u00fczerinden incelenmi\u015ftir. Mevcud, bir \u015feyin zihinde veya d\u0131\u015f d\u00fcnyada bulunmas\u0131 anlam\u0131na gelir. F\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re, bir \u015feyin mevcudiyeti onun mahiyetine ve nesnel ger\u00e7ekli\u011fine dayan\u0131r.<\/li>\n<\/ol>\n

                  Sonu\u00e7<\/strong><\/p>\n

                  Bu seminerde cevher ve z\u00e2t kavramlar\u0131 detayl\u0131 bir \u015fekilde analiz edilerek, bu kavramlar\u0131n varl\u0131k, mahiyet ve izafet ba\u011flam\u0131nda nas\u0131l ele al\u0131nd\u0131\u011f\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. F\u00e2r\u00e2b\u00ee\u2019nin, mutlak cevher ve mahiyetli cevher ayr\u0131m\u0131 \u00fczerinden geli\u015ftirdi\u011fi ontolojik yap\u0131, z\u00e2t ve mevcud kavramlar\u0131yla ili\u015fkilendirilerek a\u00e7\u0131klanm\u0131\u015ft\u0131r. Bir sonraki seminerde, bu kavramlar\u0131n metafizik ve mant\u0131ksal ba\u011flamdaki i\u015flevleri daha ayr\u0131nt\u0131l\u0131 bir \u015fekilde ele al\u0131nacakt\u0131r.<\/p>\n

                   <\/p>\n

                  This seminar focuses on al-F\u0101r\u0101b\u012b’s analysis of the concepts of “substance” (jawhar<\/em>) and “essence” (dh\u0101t<\/em>) as discussed in his work Kit\u0101b al-\u1e24ur\u016bf<\/em>. The discussion centers around the ontological position of substance within the categories of existence, the distinction between absolute and essential substance, and the metaphysical and logical significance of these terms. The relationship between essence and quiddity, along with their relative definitions, also formed a key part of the seminar.<\/p>\n

                  Main Themes<\/strong><\/p>\n

                    \n
                  1. Definition of Substance and Its Categorical Position<\/strong>
                    \nThe seminar began with the definition of substance as an entity that exists independently and is not predicated upon something else. Al-F\u0101r\u0101b\u012b classifies substance into two primary categories:<\/li>\n<\/ol>\n
                      \n
                    • Absolute Substance:<\/strong> This is the pure, independent substance that does not belong to any category or accept predication.<\/li>\n
                    • Essential Substance:<\/strong> This refers to the substance that determines the reality and existence of an object, often manifested in the physical world through form and matter.<\/li>\n<\/ul>\n
                        \n
                      1. The Threefold Categorization of Substance<\/strong>
                        \nAccording to al-F\u0101r\u0101b\u012b, substance can be classified into three types:<\/li>\n<\/ol>\n
                          \n
                        • Primary Substance (jawhar awwal<\/em>):<\/strong> This exists independently without being a predicate and represents the purest form of existence.<\/li>\n
                        • Secondary Substance (jawhar th\u0101n\u012b<\/em>):<\/strong> This refers to entities with a defined essence, composed of matter and form.<\/li>\n
                        • Tertiary Substance:<\/strong> This includes entities identified through their quiddity, often perceived in relation to other categories.<\/li>\n<\/ul>\n
                            \n
                          1. Essence (Dh\u0101t<\/em>) and Its Relation to Quiddity<\/strong>
                            \nEssence (dh\u0101t) constitutes the fundamental reality of an entity. Like substance, essence can be absolute or relative:<\/li>\n<\/ol>\n
                              \n
                            • Absolute Essence:<\/strong> This exists independently and is not defined by external attributes.<\/li>\n
                            • Relative Essence:<\/strong> This defines an entity through its relation to other categories, such as quality or quantity.<\/li>\n<\/ul>\n

                              Al-F\u0101r\u0101b\u012b asserts that essence represents the sum of an entity’s defining features, forming the core of its existence.<\/p>\n

                                \n
                              1. Relationship Between Essence, Substance, and Quiddity<\/strong>
                                \nThe seminar highlighted how quiddity (m\u0101hiyya<\/em>) serves as the defining framework for an entity’s identity. While relative attributes can describe an entity, they do not determine its essence. Essence, therefore, remains independent of external relations but can be clarified through them.<\/li>\n
                              2. Biz\u0101tihi<\/em> and Bil-\u02bfAra\u1e0d<\/em> Concepts<\/strong>
                                \nAl-F\u0101r\u0101b\u012b introduces two key concepts:<\/li>\n<\/ol>\n
                                  \n
                                • Biz\u0101tihi (Per Se):<\/strong> This refers to an entity that exists by its own essence, without dependence on external factors.<\/li>\n
                                • Bil-\u02bfAra\u1e0d (Accidentally):<\/strong> This describes attributes that exist in relation to something else.<\/li>\n<\/ul>\n

                                  For example, life belongs to the soul biz\u0101tihi<\/em>, while it exists in the body bil-\u02bfara\u1e0d<\/em>. According to al-F\u0101r\u0101b\u012b, what exists biz\u0101tihi<\/em> is self-sufficient, while bil-\u02bfara\u1e0d<\/em> entities rely on external conditions.<\/p>\n

                                    \n
                                  1. The Concept of Existence in Logic and Language<\/strong>
                                    \nThe seminar concluded with an exploration of the term “existent” (mawj\u016bd<\/em>) in Arabic, Persian, and Greek traditions. Mawj\u016bd refers to the presence of an entity either in the mind or in external reality. Al-F\u0101r\u0101b\u012b emphasizes that existence is rooted in both the quiddity and ontological reality of an entity.<\/li>\n<\/ol>\n

                                    Conclusion<\/strong><\/p>\n

                                    This seminar provided a detailed analysis of the concepts of substance and essence, examining their roles within the frameworks of existence, quiddity, and relativity. Al-F\u0101r\u0101b\u012b\u2019s distinction between absolute and essential substance served as a foundation for understanding his ontological system, further clarified through the concepts of essence and existence. The next seminar will explore how these ideas function within metaphysical and logical contexts.<\/p>\n

                                     <\/p>\n","protected":false},"excerpt":{"rendered":"

                                    \u00d6MER T\u00dcRKER, F\u00c2R\u00c2B\u00ce OKUMALARI: K\u0130TABU’L-HUR\u00dbF 8. SEM\u0130NER \u00d6ZET\u0130 Bu seminerde […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"100-width.php","meta":{"footnotes":""},"class_list":["post-3954","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3954","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=3954"}],"version-history":[{"count":1,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3954\/revisions"}],"predecessor-version":[{"id":3956,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3954\/revisions\/3956"}],"wp:attachment":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3954"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}