{"id":2694,"date":"2025-01-21T10:43:24","date_gmt":"2025-01-21T07:43:24","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=2694"},"modified":"2025-01-27T13:07:42","modified_gmt":"2025-01-27T10:07:42","slug":"esref-altas-teftazani-okumalari-serhul-akaid-3","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-teftazani-okumalari-serhul-akaid-3\/","title":{"rendered":"E\u015fref Alta\u015f, Teft\u00e2z\u00e2n\u00ee Okumalar\u0131: \u015eerhu\u2019l-ak\u00e2id 3"},"content":{"rendered":"<p><strong>E\u015eREF ALTA\u015e, TEFT\u00c2Z\u00c2N\u00ce OKUMALARI: \u015eERHU&#8217;L-AK\u00c2\u0130D\u00a0 3. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n<p>E\u015fref Alta\u015f\u2019\u0131n \u00fc\u00e7\u00fcnc\u00fc semineri, Taftaz\u00e2n\u00ee\u2019nin <em>\u015eerhu\u2019l-Ak\u00e2id<\/em> eserindeki temel kavramlar\u0131 ele almakta ve bu kavramlar\u0131n kelam ilmi i\u00e7erisindeki yerini tart\u0131\u015fmaktad\u0131r. Seminer, \u00f6zellikle hakikat, s\u0131dk (do\u011fruluk) ve mahiyet gibi kavramlar\u0131n analizine odaklanm\u0131\u015f; bu kavramlar\u0131n kelam\u00ee tart\u0131\u015fmalarda nas\u0131l kullan\u0131ld\u0131\u011f\u0131 detayland\u0131r\u0131lm\u0131\u015ft\u0131r. Ayr\u0131ca, ontolojik ve epistemolojik tart\u0131\u015fmalar \u0131\u015f\u0131\u011f\u0131nda, sofist yakla\u015f\u0131mlar ve kelamc\u0131lar\u0131n bunlara y\u00f6nelik ele\u015ftirileri de\u011ferlendirilmi\u015ftir.<\/p>\n<p><strong>Ana Temalar<\/strong><\/p>\n<ol>\n<li><strong>Hakikat ve Do\u011fruluk Kavramlar\u0131<\/strong>\n<ul>\n<li>Taftaz\u00e2n\u00ee, hakikat kavram\u0131n\u0131 &#8220;ger\u00e7eklik&#8221; ve &#8220;do\u011fruluk&#8221; olarak iki farkl\u0131 ba\u011flamda ele al\u0131r.<\/li>\n<li>Hak, d\u0131\u015f d\u00fcnyaya uygun bir ger\u00e7eklik ifade ederken; s\u0131dk, daha \u00e7ok s\u00f6z ve h\u00fck\u00fcm ba\u011flam\u0131nda do\u011fruluk anlam\u0131na gelir.<\/li>\n<li>Bu iki kavram aras\u0131ndaki fark\u0131n, kelam ilminde tart\u0131\u015fmalar\u0131n temelini olu\u015fturdu\u011fu belirtilmi\u015ftir.<\/li>\n<\/ul>\n<\/li>\n<li><strong>Mahiyetin Tan\u0131m\u0131<\/strong>\n<ul>\n<li>Mahiyet, bir varl\u0131\u011f\u0131 \u00f6zsel k\u0131lan \u015fey olarak tan\u0131mlan\u0131r ve &#8220;bir \u015feyin kendisi yapan \u00f6zellik&#8221; olarak ifade edilir.<\/li>\n<li>Taftaz\u00e2n\u00ee, mahiyetin hakikatle e\u015f anlaml\u0131 olarak kullan\u0131labilece\u011fini, ancak her durumda harici bir ger\u00e7ekli\u011fe sahip olmad\u0131\u011f\u0131n\u0131 vurgulam\u0131\u015ft\u0131r.<\/li>\n<li>\u00d6zellikle soyut nesneler i\u00e7in mahiyet ve hakikat ayr\u0131m\u0131 yap\u0131lmas\u0131 gerekti\u011fi belirtilmi\u015ftir.<\/li>\n<\/ul>\n<\/li>\n<li><strong>Ontolojik ve Epistemolojik Realizm<\/strong>\n<ul>\n<li>D\u0131\u015f d\u00fcnyan\u0131n varl\u0131\u011f\u0131n\u0131 ve nesnelerin kendinde ger\u00e7ekli\u011fini savunan realizm anlay\u0131\u015f\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/li>\n<li>Taftaz\u00e2n\u00ee\u2019nin, hakikatlerin insan zihninden ba\u011f\u0131ms\u0131z oldu\u011funu vurgulamas\u0131, ontolojik realizmin bir g\u00f6stergesi olarak ele al\u0131nm\u0131\u015ft\u0131r.<\/li>\n<li>Epistemolojik a\u00e7\u0131dan ise insan bilgisinin s\u0131n\u0131rl\u0131 oldu\u011fu ve sadece nesnelerin varl\u0131klar\u0131na dair bilgiye ula\u015f\u0131labilece\u011fi ifade edilmi\u015ftir.<\/li>\n<\/ul>\n<\/li>\n<li><strong>Sofistlere Y\u00f6nelik Ele\u015ftiriler<\/strong>\n<ul>\n<li>Sofistlerin ger\u00e7ekli\u011fin varl\u0131\u011f\u0131n\u0131 reddetmesi, \u0130slam d\u00fc\u015f\u00fcncesinde ele\u015ftirilmi\u015f ve bu g\u00f6r\u00fc\u015flere kar\u015f\u0131 kelamc\u0131lar\u0131n delil temelli arg\u00fcmanlar\u0131 sunulmu\u015ftur.<\/li>\n<li>\u00d6zellikle inkarc\u0131 (\u0130nadiyye) ve \u015f\u00fcpheci (Laedriye) yakla\u015f\u0131mlar, kelam ilminde epistemolojik realizm \u00e7er\u00e7evesinde ele al\u0131nm\u0131\u015ft\u0131r.<\/li>\n<\/ul>\n<\/li>\n<li><strong>Dil, Kavramlar ve Hakikat<\/strong>\n<ul>\n<li>Hakikatlerin dilsel ve zihinsel temsillerinin, d\u0131\u015f ger\u00e7eklikten farkl\u0131 olabilece\u011fi vurgulanm\u0131\u015ft\u0131r.<\/li>\n<li>Kelamc\u0131lar, nesnelerin hakikatlerini a\u00e7\u0131klamada ortak bir terminoloji geli\u015ftirme gereklili\u011fi \u00fczerinde durmu\u015ftur.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n<p><strong>Sonu\u00e7<\/strong><\/p>\n<p>E\u015fref Alta\u015f\u2019\u0131n \u00fc\u00e7\u00fcnc\u00fc semineri, kelam ilminin temel kavramlar\u0131n\u0131n detayl\u0131 bir analizini sunarken, hakikat ve mahiyet gibi kavramlar\u0131n \u0130slam d\u00fc\u015f\u00fcncesindeki yerini tart\u0131\u015fm\u0131\u015ft\u0131r. Seminer, Taftaz\u00e2n\u00ee\u2019nin ontolojik realizm anlay\u0131\u015f\u0131n\u0131 ve sofist ele\u015ftirilerini merkeze alarak, hem teorik hem de pratik anlamda kelam\u0131n i\u015flevini yeniden de\u011ferlendirmi\u015ftir. Bu tart\u0131\u015fmalar, \u0130slam d\u00fc\u015f\u00fcncesinde epistemolojik s\u0131n\u0131rlar\u0131n ve dilin rol\u00fcn\u00fc anlamak i\u00e7in \u00f6nemli bir temel sunmaktad\u0131r.<\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p>E\u015fref Alta\u015f\u2019s third seminar explores key concepts in Taftazani\u2019s <em>Sharh al-Aq\u0101id<\/em> and their significance within Islamic theology (<em>kalam<\/em>). The discussion focuses on the analysis of terms like truth (<em>haqiqa<\/em>), veracity (<em>sidq<\/em>), and essence (<em>mahiyya<\/em>), examining how these are employed in theological debates. Additionally, the seminar evaluates sophistic approaches and the critiques directed at them by Islamic theologians, framed within ontological and epistemological discussions.<\/p>\n<p><strong>Key Themes<\/strong><\/p>\n<ol>\n<li><strong>Concepts of Truth and Veracity<\/strong>\n<ul>\n<li>Taftazani distinguishes between <em>haqiqa<\/em> as \u201creality\u201d and <em>sidq<\/em> as \u201ctruthfulness\u201d in statements and judgments.<\/li>\n<li><em>Haq<\/em> denotes an external reality, while <em>sidq<\/em> pertains to the correctness of words and declarations.<\/li>\n<li>This distinction serves as a foundational element in kalam discussions.<\/li>\n<\/ul>\n<\/li>\n<li><strong>Definition of Essence<\/strong>\n<ul>\n<li>Essence (<em>mahiyya<\/em>) is described as the defining attribute that makes an entity what it is.<\/li>\n<li>Taftazani highlights that essence can overlap with truth but does not always possess an external reality.<\/li>\n<li>For abstract entities, the distinction between essence and truth is particularly significant.<\/li>\n<\/ul>\n<\/li>\n<li><strong>Ontological and Epistemological Realism<\/strong>\n<ul>\n<li>The seminar delves into the concept of realism, which affirms the existence of an external world and the inherent reality of objects.<\/li>\n<li>Taftazani argues that truths exist independently of human cognition, reflecting his commitment to ontological realism.<\/li>\n<li>From an epistemological perspective, he maintains that human knowledge is limited to the existence of objects, underscoring its finite nature.<\/li>\n<\/ul>\n<\/li>\n<li><strong>Critiques of Sophists<\/strong>\n<ul>\n<li>The denial of reality by sophists is rigorously critiqued within Islamic thought.<\/li>\n<li>Kalam scholars counter sophistic perspectives, such as those of denialists (<em>Inadiyya<\/em>) and skeptics (<em>Laadriyya<\/em>), using evidence-based arguments.<\/li>\n<li>These debates are framed within an epistemological realist approach.<\/li>\n<\/ul>\n<\/li>\n<li><strong>Language, Concepts, and Truth<\/strong>\n<ul>\n<li>The seminar discusses how linguistic and mental representations of truth may differ from external reality.<\/li>\n<li>Theologians emphasize the necessity of developing a shared terminology to articulate the truths of objects effectively.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n<p><strong>Conclusion<\/strong><\/p>\n<p>E\u015fref Alta\u015f\u2019s third seminar provides an in-depth analysis of fundamental theological concepts, particularly truth and essence, as discussed in Taftazani\u2019s <em>Sharh al-Aq\u0101id<\/em>. The seminar examines Taftazani\u2019s commitment to ontological realism and his critiques of sophistic approaches, emphasizing the theoretical and practical functions of kalam. These discussions lay a critical foundation for understanding epistemological limits and the role of language in Islamic theology.<\/p>\n<p>&nbsp;<\/p>\n","protected":false},"excerpt":{"rendered":"<p>E\u015eREF ALTA\u015e, TEFT\u00c2Z\u00c2N\u00ce OKUMALARI: \u015eERHU&#8217;L-AK\u00c2\u0130D\u00a0 3. SEM\u0130NER \u00d6ZET\u0130 E\u015fref Alta\u015f\u2019\u0131n [&hellip;]<\/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-2694","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/2694","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=2694"}],"version-history":[{"count":3,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/2694\/revisions"}],"predecessor-version":[{"id":3095,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/2694\/revisions\/3095"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=2694"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}