{"id":3613,"date":"2025-03-02T22:55:01","date_gmt":"2025-03-02T19:55:01","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3613"},"modified":"2025-03-02T22:55:01","modified_gmt":"2025-03-02T19:55:01","slug":"esref-altas-serhul-isarat-okumalari-3","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-serhul-isarat-okumalari-3\/","title":{"rendered":"E\u015fref Alta\u015f: \u015eerhu\u2019l-\u0130\u015f\u00e2r\u00e2t Okumalar\u0131 3"},"content":{"rendered":"

E\u015eREF ALTA\u015e: \u015eERHU’L-\u0130\u015e\u00c2R\u00c2T OKUMALARI 3. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminer, \u0130bn S\u00een\u00e2\u2019n\u0131n felsefi sisteminde hey\u00fbl\u00e2<\/em> (ilk madde), cisimsel suret (\u1e63\u016brat jismaniyya<\/em>) ve t\u00fcrsel suret (\u1e63\u016brat naw\u2018iyya<\/em>) aras\u0131ndaki ili\u015fkiyi incelemektedir. Fahreddin R\u00e2z\u00ee\u2019nin \u015eerhu\u2019l-\u0130\u015f\u00e2r\u00e2t<\/em> adl\u0131 eserinde bu kavramlara getirdi\u011fi ele\u015ftiriler ve yorumlar ba\u011flam\u0131nda, hey\u00fbl\u00e2\u2019n\u0131n varl\u0131\u011f\u0131n\u0131n gereklili\u011fi ve cismin bireyselle\u015fmesi konular\u0131ndaki tart\u0131\u015fmalar ele al\u0131nmaktad\u0131r. Temel soru, fiziksel cisimlerin s\u00fcreklili\u011fini ve farkl\u0131la\u015fmas\u0131n\u0131 a\u00e7\u0131klamak i\u00e7in hey\u00fbl\u00e2\u2019n\u0131n vazge\u00e7ilmez olup olmad\u0131\u011f\u0131d\u0131r.<\/p>\n

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

    \n
  1. \u0130bn S\u00een\u00e2\u2019ya G\u00f6re Hey\u00fbl\u00e2\u2019n\u0131n Gereklili\u011fi<\/strong>: \u0130bn S\u00een\u00e2, cisimlerin hem s\u00fcreklilik hem de b\u00f6l\u00fcnebilirlik \u00f6zelliklerine sahip oldu\u011funu \u00f6ne s\u00fcrerek, bu \u00f6zelliklerin ancak bir alt tabaka (hey\u00fbl\u00e2<\/em>) taraf\u0131ndan ta\u015f\u0131nabilece\u011fini savunur.<\/li>\n
  2. Fahreddin R\u00e2z\u00ee\u2019nin Hey\u00fbl\u00e2 Ele\u015ftirisi<\/strong>: R\u00e2z\u00ee, cisimsel suretin (\u1e63\u016brat jismaniyya<\/em>) tek ba\u015f\u0131na bu i\u015flevi yerine getirip getiremeyece\u011fini sorgular ve hey\u00fbl\u00e2\u2019n\u0131n zorunlu olup olmad\u0131\u011f\u0131 konusunda \u015f\u00fcphelerini dile getirir.<\/li>\n
  3. Cisimler Aras\u0131ndaki Farkl\u0131l\u0131\u011f\u0131n Kayna\u011f\u0131<\/strong>: E\u011fer t\u00fcm cisimler ayn\u0131 hey\u00fbl\u00e2\u2019y\u0131 payla\u015f\u0131yorsa, neden farkl\u0131 \u00f6zellikler g\u00f6sterirler? Bu soru, cisimlerin bireyselle\u015fmesinde t\u00fcrsel suretin rol\u00fcn\u00fc \u00f6n plana \u00e7\u0131karmaktad\u0131r.<\/li>\n
  4. Cisimsel Suret ve Hey\u00fbl\u00e2 Aras\u0131ndaki \u0130li\u015fki<\/strong>: \u0130bn S\u00een\u00e2, cisimsel suretin boyut ve uzam\u0131 belirledi\u011fini, ancak madde (hey\u00fbl\u00e2<\/em>) olmadan bu \u00f6zelliklerin korunamayaca\u011f\u0131n\u0131 \u00f6ne s\u00fcrer.<\/li>\n
  5. Sonsuz Geri Gidi\u015f (Tesels\u00fcl<\/em>) Problemi<\/strong>: R\u00e2z\u00ee, e\u011fer her cismin \u00f6zelliklerini a\u00e7\u0131klamak i\u00e7in bir alt ilke gerekiyorsa, bunun sonsuz geriye gidi\u015fle sonu\u00e7lanaca\u011f\u0131n\u0131 savunur. \u0130bn S\u00een\u00e2 ise t\u00fcrsel suretin bu s\u00fcreci sonland\u0131ran nihai ilke oldu\u011funu belirtir.<\/li>\n
  6. T\u00fcrsel Suretin Zorunlulu\u011fu<\/strong>: \u0130bn S\u00een\u00e2\u2019ya g\u00f6re, farkl\u0131 maddi varl\u0131klar\u0131n farkl\u0131 do\u011falara sahip olmalar\u0131n\u0131n temel nedeni t\u00fcrsel surettir. E\u011fer bu olmasayd\u0131, t\u00fcm cisimler ayn\u0131 \u00f6zelliklere sahip olurdu.<\/li>\n
  7. Tabii Yer ve Cisimlerin Farkl\u0131la\u015fmas\u0131<\/strong>: Mak\u00e2n Kh\u0101\u1e63\u1e63<\/em> (\u00f6zel mek\u00e2n) kavram\u0131, farkl\u0131 cisimlerin evrenin farkl\u0131 b\u00f6lgelerinde neden farkl\u0131 konumland\u0131\u011f\u0131n\u0131 a\u00e7\u0131klamak i\u00e7in kullan\u0131l\u0131r. \u0130bn S\u00een\u00e2, bu farkl\u0131la\u015fman\u0131n yaln\u0131zca hey\u00fbl\u00e2 ve cisimsel suretle de\u011fil, ayn\u0131 zamanda t\u00fcrsel suretle a\u00e7\u0131klanmas\u0131 gerekti\u011fini savunur.<\/li>\n<\/ol>\n

    Sonu\u00e7<\/strong>:
    \nBu seminer, \u0130bn S\u00een\u00e2\u2019n\u0131n hey\u00fbl\u00e2<\/em> teorisinin temelini, cisimlerin bireyselle\u015fme s\u00fcrecindeki rol\u00fcn\u00fc ve Fahreddin R\u00e2z\u00ee\u2019nin bu teoriye y\u00f6neltti\u011fi ele\u015ftirileri ele almaktad\u0131r. Tart\u0131\u015fma, cisimlerin farkl\u0131la\u015fmas\u0131n\u0131 a\u00e7\u0131klayan temel ilkelerin ne oldu\u011fu sorusu etraf\u0131nda \u015fekillenmektedir. \u0130bn S\u00een\u00e2, hey\u00fbl\u00e2\u2019n\u0131n zorunlu oldu\u011funu savunurken, R\u00e2z\u00ee bu fikre ele\u015ftirel yakla\u015farak cisimsel suretin bu i\u015flevi tek ba\u015f\u0131na yerine getirebilece\u011fini \u00f6ne s\u00fcrmektedir. Sonu\u00e7 olarak, bu tart\u0131\u015fma, Aristoteles\u00e7i metafizik ile \u0130slam felsefesinde geli\u015fen ele\u015ftirel gelenek aras\u0131ndaki temel gerilimleri yans\u0131tmaktad\u0131r.<\/p>\n

     <\/p>\n

     <\/p>\n

    This seminar examines the relationship between hay\u016bl\u0101<\/em> (prime matter), corporeal form, and specific form within the framework of Ibn S\u012bn\u0101\u2019s philosophy, as interpreted in Fakhr al-D\u012bn al-R\u0101z\u012b\u2019s Shar\u1e25 al-Ish\u0101r\u0101t<\/em>. The discussion revolves around Ibn S\u012bn\u0101\u2019s arguments for the necessity of hay\u016bl\u0101<\/em> as a substrate for corporeal substances and the critiques presented by al-R\u0101z\u012b. The central debate explores whether hay\u016bl\u0101<\/em> is indispensable for the persistence of bodily forms or whether the diversity of bodies can be explained without recourse to an underlying hay\u016bl\u0101<\/em>.<\/p>\n

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

      \n
    1. Ibn S\u012bn\u0101\u2019s Argument for Hay\u016bl\u0101<\/em><\/strong>: Ibn S\u012bn\u0101 argues that since bodies exhibit both continuity and divisibility, there must be an underlying entity that carries these attributes. This necessity leads to the concept of hay\u016bl\u0101<\/em> as a fundamental substratum.<\/li>\n
    2. Al-R\u0101z\u012b\u2019s Critique of Hay\u016bl\u0101<\/em><\/strong>: Al-R\u0101z\u012b challenges the necessity of hay\u016bl\u0101<\/em> by questioning whether corporeal form itself can account for the unity and multiplicity observed in bodies, without requiring an additional substratum.<\/li>\n
    3. The Problem of Differentiation Among Bodies<\/strong>: If all corporeal entities share a common hay\u016bl\u0101<\/em>, why do they manifest distinct characteristics? This question leads to an investigation into the role of corporeal and specific forms in differentiating substances.<\/li>\n
    4. Corporeal Form and Its Relation to Hay\u016bl\u0101<\/em><\/strong>: Ibn S\u012bn\u0101 posits that corporeal form is necessary for determining the dimensions and extension of bodies, while hay\u016bl\u0101<\/em> serves as the underlying material principle.<\/li>\n
    5. The Issue of Infinite Regress (Tasalsul<\/em>)<\/strong>: Al-R\u0101z\u012b argues that if every property of bodies were attributed to an underlying hay\u016bl\u0101<\/em>, then one would need to posit an additional substratum ad infinitum. Ibn S\u012bn\u0101 counters this by stating that specific form (\u1e63\u016brat naw\u02bfiyya<\/em>) serves as the ultimate principle that terminates the regress.<\/li>\n
    6. The Necessity of Specific Form (\u1e62\u016brat Naw\u02bfiyya<\/em>)<\/strong>: Ibn S\u012bn\u0101 asserts that specific form is required to account for the diversity of physical entities. Without it, all bodies would appear identical despite their differences in behavior, appearance, and natural tendencies.<\/li>\n
    7. Natural Place and Differentiation of Substances<\/strong>: The concept of natural place (mak\u0101n kh\u0101\u1e63\u1e63<\/em>) is introduced to explain why different substances occupy distinct locations in the universe. According to Ibn S\u012bn\u0101, this differentiation cannot be explained solely by hay\u016bl\u0101<\/em> and corporeal form but necessitates specific forms that define the nature and behavior of each entity.<\/li>\n<\/ol>\n

      Conclusion<\/strong>:
      \nThis seminar explores the philosophical foundations of Ibn S\u012bn\u0101\u2019s theory of hay\u016bl\u0101<\/em> and its relationship to corporeal and specific forms, along with al-R\u0101z\u012b\u2019s critical objections. The discussion highlights the challenge of explaining the differentiation of bodies and the necessity of specific forms in establishing the distinct identities of substances. While Ibn S\u012bn\u0101 insists that hay\u016bl\u0101<\/em> is indispensable, al-R\u0101z\u012b suggests that corporeal form alone may suffice in explaining material diversity. Ultimately, the debate underscores fundamental tensions between Aristotelian metaphysics and later critiques within the Islamic philosophical tradition.<\/p>\n

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

      E\u015eREF ALTA\u015e: \u015eERHU’L-\u0130\u015e\u00c2R\u00c2T OKUMALARI 3. 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-3613","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3613","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=3613"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3613\/revisions"}],"predecessor-version":[{"id":3615,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3613\/revisions\/3615"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3613"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}