{"id":3088,"date":"2025-01-27T13:03:01","date_gmt":"2025-01-27T10:03:01","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3088"},"modified":"2025-01-27T13:03:01","modified_gmt":"2025-01-27T10:03:01","slug":"esref-altas-serhul-isarat-okumalari-11","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-serhul-isarat-okumalari-11\/","title":{"rendered":"E\u015fref Alta\u015f: \u015eerhu\u2019l-\u0130\u015f\u00e2r\u00e2t Okumalar\u0131 11"},"content":{"rendered":"

E\u015eREF ALTA\u015e: \u015eERHU’L-\u0130\u015e\u00c2R\u00c2T OKUMALARI 11. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminer, \u0130bn Sina\u2019n\u0131n bilgi, idrak, ve insan nefsine dair teorilerini detayland\u0131r\u0131rken, Fahreddin Razi\u2019nin ele\u015ftirileri ve alternatif g\u00f6r\u00fc\u015fleriyle bu teorilerin s\u0131n\u0131rlar\u0131n\u0131 tart\u0131\u015fmay\u0131 ama\u00e7lar. Konu, d\u0131\u015f ve i\u00e7 g\u00fc\u00e7lerin rolleri, vehim, hayal, haf\u0131za ve mutasarr\u0131fa gibi kavramlar\u0131n i\u015flevleri ve insan nefsinin epistemolojik s\u00fcre\u00e7lerdeki yeri \u00fczerine odaklanm\u0131\u015ft\u0131r. Seminer ayr\u0131ca ak\u0131l ve faal ak\u0131l aras\u0131ndaki ili\u015fkiyi ve insan zihnindeki soyutlama kapasitesini irdelemi\u015ftir.<\/p>\n

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

    \n
  1. \u0130drak S\u00fcre\u00e7leri ve \u0130\u00e7 G\u00fc\u00e7lerin Fonksiyonlar\u0131:<\/strong>\n
      \n
    • \u0130bn Sina, idrak s\u00fcrecini d\u0131\u015f duyular, hissi m\u00fc\u015fterek, hayal, vehim ve haf\u0131za gibi a\u015famalarla a\u00e7\u0131klar.<\/li>\n
    • Hissi m\u00fc\u015fterek, farkl\u0131 duyular\u0131n verilerini birle\u015ftirir; hayal ve haf\u0131za bu verileri depolar; vehim ise soyut anlamlar\u0131 alg\u0131lar.<\/li>\n
    • Fahreddin Razi, bu g\u00fc\u00e7lerin varl\u0131\u011f\u0131n\u0131 sorgulayarak insan zihninin daha b\u00fct\u00fcnc\u00fcl bir yap\u0131 oldu\u011funu savunur.<\/li>\n<\/ul>\n<\/li>\n
    • Razi\u2019nin \u0130bn Sina\u2019ya Ele\u015ftirileri:<\/strong>\n
        \n
      • Razi, \u0130bn Sina\u2019n\u0131n g\u00fc\u00e7ler hiyerar\u015fisine dayal\u0131 yakla\u015f\u0131m\u0131n\u0131 ele\u015ftirerek, idrakin b\u00f6l\u00fcnemez bir s\u00fcre\u00e7 oldu\u011funu ileri s\u00fcrer.<\/li>\n
      • \u00d6zellikle vehim ve mutasarr\u0131fa gibi g\u00fc\u00e7lerin varl\u0131\u011f\u0131n\u0131 gerek\u00e7elendirmek i\u00e7in kullan\u0131lan metafizik delillerin yetersiz oldu\u011funu belirtir.<\/li>\n<\/ul>\n<\/li>\n
      • Soyutlama ve Tikel-T\u00fcmel Sorunu:<\/strong>\n
          \n
        • \u0130bn Sina, tikel nesnelerden soyutlamayla t\u00fcmellere ula\u015f\u0131labilece\u011fini savunurken, Razi bunun idrak s\u00fcrecini tam anlam\u0131yla a\u00e7\u0131klamad\u0131\u011f\u0131n\u0131 ifade eder.<\/li>\n
        • Soyutlama s\u00fcrecinin do\u011fas\u0131 ve bunun epistemolojik yeterlili\u011fi, iki d\u00fc\u015f\u00fcn\u00fcr aras\u0131nda temel bir tart\u0131\u015fma konusu olarak \u00f6ne \u00e7\u0131kar.<\/li>\n<\/ul>\n<\/li>\n
        • Faal Ak\u0131l ve \u0130nsan Zihni:<\/strong>\n
            \n
          • \u0130bn Sina, insan zihninin faal ak\u0131lla s\u00fcrekli bir ba\u011f kurarak bilgiyi elde etti\u011fini savunur.<\/li>\n
          • Razi, faal akl\u0131n gereklili\u011fini sorgular ve bilgi edinme s\u00fcrecinin insan nefsi i\u00e7inde a\u00e7\u0131klanabilece\u011fini \u00f6ne s\u00fcrer.<\/li>\n<\/ul>\n<\/li>\n
          • Hads ve Fikir Kavramlar\u0131:<\/strong>\n
              \n
            • Hads (sezgi) ile fikir (ak\u0131l y\u00fcr\u00fctme) aras\u0131ndaki farklar detayland\u0131r\u0131lm\u0131\u015ft\u0131r. Hads ani bir kavray\u0131\u015f\u0131 ifade ederken, fikir zamana dayal\u0131 bir s\u00fcre\u00e7tir.<\/li>\n
            • \u0130bn Sina, hadsin \u00f6zellikle peygamberlerde zirveye ula\u015ft\u0131\u011f\u0131n\u0131 belirtir; Razi ise bunun toplumsal tecr\u00fcbeye dayal\u0131 bir \u00e7\u0131kar\u0131m oldu\u011funu savunur.<\/li>\n<\/ul>\n<\/li>\n
            • Nefs ve \u0130nsan\u0131n B\u00fct\u00fcnl\u00fc\u011f\u00fc:<\/strong>\n
                \n
              • Razi, \u0130bn Sina\u2019n\u0131n par\u00e7al\u0131 g\u00fc\u00e7ler teorisinin insan bilincinin b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc a\u00e7\u0131klamakta yetersiz oldu\u011funu iddia eder.<\/li>\n
              • \u0130nsan zihninin hem tikel hem t\u00fcmel idrak s\u00fcre\u00e7lerinde bir birlik i\u00e7inde i\u015fledi\u011fini savunur.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

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

                Bu seminer, \u0130bn Sina\u2019n\u0131n insan nefsine dair detayl\u0131 teorilerini ele al\u0131rken, Fahreddin Razi\u2019nin bu teorilere y\u00f6nelik ele\u015ftirilerini ve alternatif yakla\u015f\u0131mlar\u0131n\u0131 kapsaml\u0131 bir \u015fekilde tart\u0131\u015f\u0131r. \u0130bn Sina\u2019n\u0131n g\u00fc\u00e7ler hiyerar\u015fisine dayal\u0131 modeli, bilginin olu\u015fumu ve soyutlama s\u00fcre\u00e7leri a\u00e7\u0131s\u0131ndan yeniden de\u011ferlendirilmi\u015ftir. Sonu\u00e7 olarak, insan nefsinin epistemolojik s\u00fcre\u00e7lerdeki rol\u00fc ve faal ak\u0131l gibi metafizik kavramlar\u0131n gereklili\u011fi konusunda iki d\u00fc\u015f\u00fcn\u00fcr aras\u0131nda temel ayr\u0131l\u0131klar oldu\u011fu vurgulan\u0131r.<\/p>\n

                This seminar delves into Ibn Sina\u2019s theories on knowledge, perception, and the human soul while exploring Fahreddin Razi\u2019s critiques and alternative perspectives. The discussion focuses on the roles of external and internal faculties, including concepts such as wahm<\/em> (estimation), imagination<\/em> (hayal<\/em>), memory<\/em> (hafiza<\/em>), and mutasarrifa<\/em> (the synthesizing faculty). The seminar also examines the relationship between intellect and active intellect and the human mind\u2019s capacity for abstraction.<\/p>\n

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

                  \n
                1. Perceptual Processes and Internal Faculties:<\/strong>\n
                    \n
                  • Ibn Sina outlines the stages of perception involving external senses, common sense (hissi mushtarak<\/em>), imagination (hayal<\/em>), estimation (wahm<\/em>), and memory (hafiza<\/em>).<\/li>\n
                  • Common sense integrates sensory data, imagination and memory store this information, and estimation perceives abstract meanings.<\/li>\n
                  • Razi critiques these faculties, arguing for a more holistic understanding of the human mind.<\/li>\n<\/ul>\n<\/li>\n
                  • Razi\u2019s Critiques of Ibn Sina:<\/strong>\n
                      \n
                    • Razi challenges Ibn Sina\u2019s hierarchical model of faculties, proposing that perception is an indivisible process.<\/li>\n
                    • He questions the metaphysical evidence used to justify the existence of faculties like wahm<\/em> and mutasarrifa<\/em>.<\/li>\n<\/ul>\n<\/li>\n
                    • Abstraction and the Particular-Universal Problem:<\/strong>\n
                        \n
                      • Ibn Sina posits that universals are attained through abstraction from particulars, while Razi argues that this explanation is insufficient.<\/li>\n
                      • The nature of abstraction and its epistemological validity is a key point of contention between the two thinkers.<\/li>\n<\/ul>\n<\/li>\n
                      • Active Intellect and the Human Mind:<\/strong>\n
                          \n
                        • Ibn Sina asserts that the human mind acquires knowledge by establishing a continuous connection with the active intellect.<\/li>\n
                        • Razi questions the necessity of the active intellect, suggesting that the process of knowledge acquisition can be explained within the human soul itself.<\/li>\n<\/ul>\n<\/li>\n
                        • Intuition (hads<\/em>) and Discursive Thought (fikr<\/em>):<\/strong>\n
                            \n
                          • The differences between intuition and discursive reasoning are explored. Intuition is described as an immediate grasp of knowledge, while reasoning is a gradual process.<\/li>\n
                          • Ibn Sina highlights intuition\u2019s peak in prophets, whereas Razi views it as a conclusion drawn from collective human experience.<\/li>\n<\/ul>\n<\/li>\n
                          • The Soul and Human Unity:<\/strong>\n
                              \n
                            • Razi criticizes Ibn Sina\u2019s segmented model of faculties, arguing that it fails to account for the unity of human consciousness.<\/li>\n
                            • He emphasizes that the human mind operates as a cohesive whole in both particular and universal cognition.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

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

                              This seminar offers an in-depth discussion of Ibn Sina\u2019s detailed theories on the human soul while incorporating Fahreddin Razi\u2019s critiques and alternative approaches. Ibn Sina\u2019s hierarchical model of faculties is reexamined in light of debates on the formation of knowledge and the process of abstraction. Ultimately, significant differences between the two thinkers emerge regarding the role of the soul in epistemological processes and the necessity of metaphysical concepts like the active intellect.<\/p>\n

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

                              E\u015eREF ALTA\u015e: \u015eERHU’L-\u0130\u015e\u00c2R\u00c2T OKUMALARI 11. SEM\u0130NER \u00d6ZET\u0130 Bu seminer, \u0130bn […]<\/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-3088","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3088","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=3088"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3088\/revisions"}],"predecessor-version":[{"id":3089,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3088\/revisions\/3089"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3088"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}