{"id":3607,"date":"2025-03-02T22:53:21","date_gmt":"2025-03-02T19:53:21","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3607"},"modified":"2025-03-02T22:53:21","modified_gmt":"2025-03-02T19:53:21","slug":"esref-altas-serhul-isarat-okumalari-1","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-serhul-isarat-okumalari-1\/","title":{"rendered":"E\u015fref Alta\u015f: \u015eerhu\u2019l-\u0130\u015f\u00e2r\u00e2t Okumalar\u0131 1"},"content":{"rendered":"

E\u015eREF ALTA\u015e: \u015eERHU’L-\u0130\u015e\u00c2R\u00c2T OKUMALARI 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminer, Fahreddin R\u00e2z\u00ee\u2019nin \u015eerhu\u2019l-\u0130\u015f\u00e2r\u00e2t<\/em> \u015ferhi \u00e7er\u00e7evesinde, \u0130bn S\u00een\u00e2\u2019n\u0131n cisimlerin cevher olmas\u0131 ve varl\u0131k d\u00fczeni i\u00e7erisindeki konumlar\u0131n\u0131 nas\u0131l ele ald\u0131\u011f\u0131n\u0131 incelemektedir. Tart\u0131\u015fma, cisimlerin mahiyeti, onlar\u0131n olu\u015fumu (tecevh\u00fcr<\/em>), bile\u015fik ve yal\u0131n cisimler aras\u0131ndaki ayr\u0131m ve fizik ile metafizik aras\u0131ndaki ba\u011flant\u0131lar\u0131 ele almaktad\u0131r. Ayn\u0131 zamanda, \u0130bn S\u00een\u00e2\u2019n\u0131n eserinin \u0130slam d\u00fc\u015f\u00fcncesindeki yeri ve filozoflar aras\u0131ndaki \u015ferh gelene\u011finin nas\u0131l \u015fekillendi\u011fi \u00fczerinde durulmaktad\u0131r.<\/p>\n

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

    \n
  1. \u0130bn S\u00een\u00e2\u2019n\u0131n Felsefi Gelene\u011fi ve \u015eerhlerin Rol\u00fc<\/strong>: el-\u0130\u015f\u00e2r\u00e2t ve\u2019t-Tenb\u00eeh\u00e2t<\/em>, \u0130bn S\u00een\u00e2\u2019n\u0131n olgunluk d\u00f6nemi eserlerinden biridir ve Fahreddin R\u00e2z\u00ee\u2019nin \u015ferhi, metnin anla\u015f\u0131lmas\u0131n\u0131 sa\u011flayan en \u00f6nemli yorumlardan biridir. \u015eerh gelene\u011finde bu metnin \u00f6zel bir yeri vard\u0131r.<\/li>\n
  2. Cisimlerin Cevher Olmas\u0131 ve Tecevh\u00fcr Kavram\u0131<\/strong>: Cisimlerin cevher niteli\u011fini kazanma s\u00fcreci (tecevh\u00fcr<\/em>), onlar\u0131n nas\u0131l varl\u0131k kazand\u0131\u011f\u0131na dair temel bir felsefi sorundur. \u0130bn S\u00een\u00e2, cevherle\u015fmenin madde (hey\u00fbl\u00e2<\/em>) ve form (suret<\/em>) birlikteli\u011fiyle a\u00e7\u0131klanabilece\u011fini savunmaktad\u0131r.<\/li>\n
  3. Bile\u015fik ve Yal\u0131n Cisimler Ayr\u0131m\u0131<\/strong>: Cisimler, bile\u015fik ve yal\u0131n olmak \u00fczere ikiye ayr\u0131l\u0131r. Bile\u015fik cisimler (etkal\u00eeb<\/em>), farkl\u0131 maddelerin birle\u015fiminden olu\u015furken, yal\u0131n cisimler (unsurlar<\/em>), b\u00f6l\u00fcnemez nitelikte olup temel elementleri ifade eder.<\/li>\n
  4. Hey\u00fbl\u00e2 ve Suretin Ontolojik Stat\u00fcs\u00fc<\/strong>: Cisimlerin varl\u0131k kazanmas\u0131nda hey\u00fbl\u00e2 ve suretin rol\u00fc b\u00fcy\u00fckt\u00fcr. \u0130bn S\u00een\u00e2, hey\u00fbl\u00e2y\u0131 (ilk madde<\/em>) pasif bir kabul edici olarak tan\u0131mlarken, sureti (form<\/em>) cisme kimlik kazand\u0131ran temel unsur olarak g\u00f6rmektedir.<\/li>\n
  5. Atomculu\u011fa Y\u00f6nelik Ele\u015ftiriler<\/strong>: \u0130bn S\u00een\u00e2, atomculuk teorisini reddederek, cisimlerin b\u00f6l\u00fcnmez par\u00e7alardan olu\u015ftu\u011funu savunan anlay\u0131\u015flara kar\u015f\u0131 \u00e7\u0131kar. Ona g\u00f6re, varl\u0131k bir b\u00fct\u00fcnd\u00fcr ve par\u00e7ac\u0131klara indirgenemez.<\/li>\n
  6. Bo\u015fluk (hal\u00e2<\/em>) Meselesi<\/strong>: Fiziksel d\u00fcnyan\u0131n s\u00fcreklili\u011fi ba\u011flam\u0131nda, bo\u015fluk kavram\u0131 tart\u0131\u015f\u0131lmaktad\u0131r. \u0130bn S\u00een\u00e2, bo\u015flu\u011fun varl\u0131\u011f\u0131n\u0131 reddederek, evrenin tamamen dolu oldu\u011fu fikrini ileri s\u00fcrmektedir.<\/li>\n
  7. Matematiksel Cisim ile Fiziksel Cisim Aras\u0131ndaki Farklar<\/strong>: Matematiksel cisimler (cism-i ta\u2018l\u00eem\u00ee<\/em>), \u00f6l\u00e7\u00fclebilir ve soyut kavramlar iken, fiziksel cisimler (cism-i tab\u00ee\u2018\u00ee<\/em>), \u00fc\u00e7 boyutlu ve maddesel varl\u0131klar olarak tan\u0131mlanmaktad\u0131r.<\/li>\n<\/ol>\n

    Sonu\u00e7<\/strong>:
    \nBu seminer, \u0130bn S\u00een\u00e2\u2019n\u0131n fizik ve metafizik anlay\u0131\u015f\u0131n\u0131 Fahreddin R\u00e2z\u00ee\u2019nin yorumlar\u0131 \u0131\u015f\u0131\u011f\u0131nda analiz etmektedir. Cisimlerin cevher olmas\u0131 meselesi, madde-form ili\u015fkisi, bo\u015fluk tart\u0131\u015fmalar\u0131 ve atomculu\u011fa y\u00f6nelik ele\u015ftirilerle detayland\u0131r\u0131lmaktad\u0131r. \u015eerh gelene\u011finin felsefi d\u00fc\u015f\u00fcncenin geli\u015fimindeki rol\u00fc de vurgulanarak, \u0130bn S\u00een\u00e2\u2019n\u0131n metinlerinin \u0130slam d\u00fcnyas\u0131nda nas\u0131l bir entelekt\u00fcel d\u00f6n\u00fc\u015f\u00fcm sa\u011flad\u0131\u011f\u0131 ortaya konulmaktad\u0131r.<\/p>\n

     <\/p>\n

    This seminar examines Ibn S\u012bn\u0101\u2019s concept of the substantiality of bodies and their place in the order of existence through Fakhr al-D\u012bn al-R\u0101z\u012b\u2019s commentary on Shar\u1e25 al-Ish\u0101r\u0101t<\/em>. The discussion explores the nature of bodies, their process of becoming substances (tajawhur<\/em>), the distinction between composite and simple bodies, and the connections between physics and metaphysics. Additionally, it highlights the significance of Ibn S\u012bn\u0101\u2019s work in Islamic thought and how the tradition of commentary (shar\u1e25<\/em>) shaped philosophical discourse.<\/p>\n

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

      \n
    1. Ibn S\u012bn\u0101\u2019s Philosophical Tradition and the Role of Commentaries<\/strong>: al-Ish\u0101r\u0101t wa\u2019l-Tanb\u012bh\u0101t<\/em> is one of Ibn S\u012bn\u0101\u2019s later works, and al-R\u0101z\u012b\u2019s commentary is among the most significant in facilitating its understanding. The commentary tradition plays a crucial role in interpreting this text.<\/li>\n
    2. The Substantiality of Bodies and the Concept of Tajawhur<\/em><\/strong>: The process by which bodies attain substantiality (tajawhur<\/em>) is a central philosophical issue. Ibn S\u012bn\u0101 explains substantialization through the unity of matter (hay\u016bl\u0101<\/em>) and form (\u1e63\u016bra<\/em>).<\/li>\n
    3. The Distinction Between Composite and Simple Bodies<\/strong>: Bodies are categorized as either composite (atkal\u012bb<\/em>), formed by the combination of different materials, or simple (unsur<\/em>), referring to indivisible primary elements.<\/li>\n
    4. The Ontological Status of Hay\u016bl\u0101<\/em> and \u1e62\u016bra<\/em><\/strong>: In the constitution of bodies, matter (hay\u016bl\u0101<\/em>) serves as a passive recipient, while form (\u1e63\u016bra<\/em>) provides identity and actuality.<\/li>\n
    5. Critique of Atomism<\/strong>: Ibn S\u012bn\u0101 rejects atomism, arguing against the idea that bodies are composed of indivisible particles. He asserts that existence is continuous and cannot be reduced to discrete units.<\/li>\n
    6. The Problem of Void (Hal\u0101\u02be<\/em>)<\/strong>: The seminar explores the debate on the existence of void in physical reality. Ibn S\u012bn\u0101 denies the existence of void, asserting that the universe is completely filled.<\/li>\n
    7. The Distinction Between Mathematical and Physical Bodies<\/strong>: Mathematical bodies (jism ta\u02bfl\u012bm\u012b<\/em>) are abstract and measurable, whereas physical bodies (jism \u1e6dab\u012b\u02bf\u012b<\/em>) are three-dimensional and material entities.<\/li>\n<\/ol>\n

      Conclusion<\/strong>:
      \nThis seminar analyzes Ibn S\u012bn\u0101\u2019s approach to physics and metaphysics through the lens of al-R\u0101z\u012b\u2019s commentary. The discussion delves into the substantiality of bodies, the matter-form relationship, the rejection of void, and critiques of atomism. The seminar also highlights the role of the shar\u1e25<\/em> tradition in shaping philosophical discourse and the intellectual transformation of Ibn S\u012bn\u0101\u2019s texts in the Islamic world.<\/p>\n

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

      E\u015eREF ALTA\u015e: \u015eERHU’L-\u0130\u015e\u00c2R\u00c2T OKUMALARI 1. SEM\u0130NER \u00d6ZET\u0130 Bu seminer, Fahreddin […]<\/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-3607","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3607","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=3607"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3607\/revisions"}],"predecessor-version":[{"id":3609,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3607\/revisions\/3609"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3607"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}