{"id":2974,"date":"2025-01-22T12:23:48","date_gmt":"2025-01-22T09:23:48","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=2974"},"modified":"2025-01-22T12:23:48","modified_gmt":"2025-01-22T09:23:48","slug":"omer-turker-farabi-okumalari-kitabul-huruf-7","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/omer-turker-farabi-okumalari-kitabul-huruf-7\/","title":{"rendered":"\u00d6mer T\u00fcrker, F\u00e2r\u00e2b\u00ee Okumalar\u0131: Kit\u00e2bu\u2019l-hur\u00fbf 7"},"content":{"rendered":"

\u00d6MER T\u00dcRKER, F\u00c2R\u00c2B\u00ce OKUMALARI: K\u0130TABU’L-HUR\u00dbF 7. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminerde F\u00e2r\u00e2b\u00ee\u2019nin Kit\u00e2bu\u2019l-hur\u00fbf<\/em> eserinde yer alan “cevher” kavram\u0131 ve onun \u00e7e\u015fitli ba\u011flamlardaki kullan\u0131mlar\u0131 tart\u0131\u015f\u0131lmaktad\u0131r. F\u00e2r\u00e2b\u00ee\u2019nin cevheri hem halk dilindeki anlam\u0131yla hem de felsefi terim olarak nas\u0131l ele ald\u0131\u011f\u0131 a\u00e7\u0131klanm\u0131\u015ft\u0131r. Seminer, cevherin ontolojik stat\u00fcs\u00fc, mahiyetle ili\u015fkisi ve insan ahlaki yap\u0131s\u0131ndaki rol\u00fc gibi meseleleri kapsamaktad\u0131r.<\/p>\n

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

    \n
  1. Cevherin Halk Aras\u0131ndaki Kullan\u0131m\u0131<\/strong>\n
      \n
    • Halk aras\u0131nda cevher, genellikle de\u011ferli ta\u015flar veya metaller gibi maddi varl\u0131klar i\u00e7in kullan\u0131l\u0131r. Bu kullan\u0131mlar, ta\u015flar\u0131n az bulunurlu\u011fu, estetik de\u011ferleri ve sosyal kabul g\u00f6ren stat\u00fc sembolleriyle ili\u015fkilidir.<\/li>\n
    • Cevher kelimesi, ayn\u0131 zamanda erdemli bir ki\u015fiyi veya asil bir soyun \u00fcyesini ifade etmek i\u00e7in mecazi olarak kullan\u0131l\u0131r.<\/li>\n<\/ul>\n<\/li>\n
    • Felsefi ve Ontolojik Boyut<\/strong>\n
        \n
      • F\u00e2r\u00e2b\u00ee, cevheri “bir konuda bulunmayan ve kendili\u011fiyle var olan” olarak tan\u0131mlar. Bu ba\u011flamda, t\u00fcr, cins ve fas\u0131l gibi varl\u0131k t\u00fcrlerini tarif eden kavramlar cevher olarak de\u011ferlendirilir.<\/li>\n
      • Cevher, maddi nesnelerin ta\u015f\u0131d\u0131\u011f\u0131 bir mahiyetin temel unsurlar\u0131n\u0131 ifade eder. Canl\u0131l\u0131k ve nat\u0131kl\u0131k gibi kavramlar, insan mahiyetini olu\u015fturan cevherlerdir.<\/li>\n<\/ul>\n<\/li>\n
      • Cevher ve Mahiyet \u0130li\u015fkisi<\/strong>\n
          \n
        • Mahiyeti olu\u015fturan unsurlar (\u00f6rne\u011fin canl\u0131l\u0131k veya d\u00fc\u015f\u00fcnme kapasitesi), cevher kavram\u0131n\u0131n temelini olu\u015fturur. F\u00e2r\u00e2b\u00ee, bu unsurlar\u0131n her birinin bir mahiyetin par\u00e7as\u0131 oldu\u011fu ve dolay\u0131s\u0131yla ontolojik bir cevher oldu\u011fu sonucuna var\u0131r.<\/li>\n
        • Cevherin, bir nesnenin hem maddesi hem de suretiyle ili\u015fkisi \u00fczerinde durulur. \u00d6rne\u011fin, bir k\u0131l\u0131c\u0131n “keskinlik” sureti, onun mahiyetinin tamamlay\u0131c\u0131 bir unsurudur.<\/li>\n<\/ul>\n<\/li>\n
        • Halk ve Felsefi Yakla\u015f\u0131mlar Aras\u0131ndaki Farklar<\/strong>\n
            \n
          • Halk, cevheri genellikle fiziksel unsurlar (\u00f6rne\u011fin de\u011ferli ta\u015flar) ve soy ile ili\u015fkilendirirken; filozoflar, bu kavram\u0131 nesnelerin ontolojik yap\u0131lar\u0131n\u0131 a\u00e7\u0131klamak i\u00e7in kullan\u0131r.<\/li>\n
          • Aristoteles\u2019in birinci ve ikinci cevher ayr\u0131m\u0131 (\u00f6rne\u011fin, bireysel insan ve insanl\u0131k kavram\u0131) tart\u0131\u015f\u0131larak, F\u00e2r\u00e2b\u00ee\u2019nin bu ayr\u0131m\u0131 nas\u0131l geli\u015ftirdi\u011fi a\u00e7\u0131klan\u0131r.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

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

            Seminer, cevherin felsefi ve halk dilindeki anlamlar\u0131n\u0131 bir araya getirerek, insan mahiyetini olu\u015fturan unsurlar\u0131n analizine odaklanmaktad\u0131r. F\u00e2r\u00e2b\u00ee\u2019nin detayl\u0131 yakla\u015f\u0131m\u0131, hem ahlaki hem de metafiziksel perspektiflerden cevher kavram\u0131n\u0131n derinlemesine anla\u015f\u0131lmas\u0131n\u0131 sa\u011flar. Ontoloji, ahlak ve epistemoloji aras\u0131nda kurulan bu ba\u011flar, \u0130slam felsefesindeki temel meselelerin anla\u015f\u0131lmas\u0131na \u0131\u015f\u0131k tutmaktad\u0131r.<\/p>\n

             <\/p>\n

            This seminar examines the concept of jawhar<\/em> (substance) as presented in F\u00e2r\u00e2b\u00ee’s Kit\u00e2bu\u2019l-hur\u00fbf<\/em>, focusing on its various usages in both common language and philosophical discourse. The discussion elaborates on the ontological status of substance, its relationship with essence, and its role in human moral structure.<\/p>\n

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

              \n
            1. Jawhar in Common Usage<\/strong>\n
                \n
              • In everyday language, jawhar<\/em> refers to valuable materials such as precious stones or metals. These materials are prized for their rarity, aesthetic appeal, and status as symbols of social prestige.<\/li>\n
              • The term is also used metaphorically to describe virtuous individuals or those belonging to noble lineages, emphasizing their exceptional qualities.<\/li>\n<\/ul>\n<\/li>\n
              • Philosophical and Ontological Dimensions<\/strong>\n
                  \n
                • F\u00e2r\u00e2b\u00ee defines jawhar<\/em> as \u201cthat which exists independently and does not inhere in another.\u201d In this sense, entities like genus, species, and differentia, which define the nature of things, are considered substances.<\/li>\n
                • Substances are fundamental components of the essence of material objects. For instance, concepts like “life” and “rationality” constitute the substance of human essence.<\/li>\n<\/ul>\n<\/li>\n
                • The Relationship Between Substance and Essence<\/strong>\n
                    \n
                  • The elements forming an essence (e.g., life and rationality) are core to the concept of substance. F\u00e2r\u00e2b\u00ee concludes that these elements, being parts of an essence, are also ontological substances.<\/li>\n
                  • The connection between a substance and both matter and form is explored. For example, the “sharpness” of a sword\u2019s form is an integral part of its essence, illustrating how form completes the essence of a thing.<\/li>\n<\/ul>\n<\/li>\n
                  • Contrasts Between Common and Philosophical Perspectives<\/strong>\n
                      \n
                    • In common parlance, jawhar<\/em> is primarily associated with physical entities (e.g., valuable stones) and lineage, whereas philosophers use the term to explain the ontological structures of entities.<\/li>\n
                    • The Aristotelian distinction between primary and secondary substances (e.g., an individual human versus the concept of humanity) is analyzed, and F\u00e2r\u00e2b\u00ee\u2019s expansion on this distinction is explained in detail.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

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

                      The seminar bridges the common and philosophical meanings of jawhar<\/em>, focusing on the analysis of elements that constitute human essence. F\u00e2r\u00e2b\u00ee\u2019s comprehensive approach offers insights into the moral and metaphysical dimensions of substance, providing a nuanced understanding of its role in ontology, ethics, and epistemology. These connections illuminate core issues in Islamic philosophy, emphasizing the significance of jawhar<\/em> in understanding the structure of reality.<\/p>\n

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

                      \u00d6MER T\u00dcRKER, F\u00c2R\u00c2B\u00ce OKUMALARI: K\u0130TABU’L-HUR\u00dbF 7. 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-2974","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/2974","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=2974"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/2974\/revisions"}],"predecessor-version":[{"id":2975,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/2974\/revisions\/2975"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=2974"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}