{"id":3803,"date":"2025-03-03T01:52:42","date_gmt":"2025-03-02T22:52:42","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3803"},"modified":"2025-03-03T01:52:42","modified_gmt":"2025-03-02T22:52:42","slug":"ekrem-demirlimetafizik-dusunce-secme-metinler-6","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirlimetafizik-dusunce-secme-metinler-6\/","title":{"rendered":"Ekrem Demirli,Metafizik D\u00fc\u015f\u00fcnce: Se\u00e7me Metinler 6"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, METAF\u0130Z\u0130K D\u00dc\u015e\u00dcNCE: SE\u00c7ME MET\u0130NLER 6. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminer, \u0130bn Sina’n\u0131n metafizik anlay\u0131\u015f\u0131 \u00e7er\u00e7evesinde bilimlerin hiyerar\u015fisini, Tanr\u0131’n\u0131n varl\u0131\u011f\u0131n\u0131n metafizik a\u00e7\u0131s\u0131ndan nas\u0131l ele al\u0131nd\u0131\u011f\u0131n\u0131 ve bilimlerin birbirleriyle ili\u015fkisini incelemektedir. \u0130bn Sina, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131n do\u011frudan bir bilim dal\u0131n\u0131n konusu olup olamayaca\u011f\u0131n\u0131 tart\u0131\u015f\u0131r ve metafizi\u011fin y\u00f6ntemini Aristoteles\u00e7i bir bilgi sistemati\u011fi i\u00e7inde konumland\u0131r\u0131r. Seminer, bilimlerin nas\u0131l yap\u0131land\u0131\u011f\u0131n\u0131, metafizi\u011fin do\u011fa bilimleri ve matematikten nas\u0131l ayr\u0131ld\u0131\u011f\u0131n\u0131 ve Tanr\u0131’n\u0131n varl\u0131\u011f\u0131n\u0131n bilimsel ispat\u0131 konusunda ortaya \u00e7\u0131kan felsefi sorunlar\u0131 ele al\u0131r.<\/p>\n

Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/p>\n

    \n
  1. Metafizi\u011fin Konusu ve Bilimler Hiyerar\u015fisi<\/strong>
    \nMetafizik, varl\u0131\u011f\u0131n temel ilkelerini ve maddeyle ba\u011f\u0131 olmayan varl\u0131klar\u0131 inceleyen bir bilim olarak tan\u0131mlan\u0131r. \u0130bn Sina\u2019ya g\u00f6re bilimler, mant\u0131k, do\u011fa bilimleri ve matematik gibi alanlardan ge\u00e7erek metafizi\u011fe ula\u015fan bir hiyerar\u015fi i\u00e7inde s\u0131ralan\u0131r. Bilgi yaln\u0131zca teorik bir kazan\u0131m de\u011fil, ayn\u0131 zamanda insan\u0131n zihinsel yetkinle\u015fmesini sa\u011flayan bir s\u00fcre\u00e7tir.<\/li>\n
  2. Tanr\u0131\u2019n\u0131n Varl\u0131\u011f\u0131n\u0131n Bilimsel Kan\u0131tlanmas\u0131 Sorunu<\/strong>
    \n\u0130bn Sina, Tanr\u0131’n\u0131n varl\u0131\u011f\u0131n\u0131n herhangi bir bilim dal\u0131n\u0131n konusu olup olamayaca\u011f\u0131n\u0131 tart\u0131\u015f\u0131r. E\u011fer bir bilim Tanr\u0131’n\u0131n varl\u0131\u011f\u0131n\u0131 konu edinecekse, ya bu varl\u0131k herkes taraf\u0131ndan kabul edilmelidir ya da daha \u00f6nce ba\u015fka bir bilim dal\u0131nda kan\u0131tlanm\u0131\u015f olmal\u0131d\u0131r. Ancak, ne mant\u0131k ne do\u011fa bilimleri ne de matematik Tanr\u0131’n\u0131n varl\u0131\u011f\u0131n\u0131 kan\u0131tlam\u0131\u015f oldu\u011fundan, metafizi\u011fin Tanr\u0131’n\u0131n varl\u0131\u011f\u0131n\u0131 bir konu olarak ele almas\u0131 m\u00fcmk\u00fcn de\u011fildir.<\/li>\n
  3. Bilimlerin Kendi Konular\u0131n\u0131 Kan\u0131tlayamamas\u0131 \u0130lkesi<\/strong>
    \nAristoteles\u00e7i bilgi sistemine g\u00f6re hi\u00e7bir bilim kendi konusunu ispatlayamaz. \u00d6rne\u011fin, fizik hareketi ispatlamaz; hareketin varl\u0131\u011f\u0131n\u0131 varsayar ve onu inceler. Ayn\u0131 \u015fekilde, metafizik de Tanr\u0131’n\u0131n varl\u0131\u011f\u0131n\u0131 varsayarak onun s\u0131fatlar\u0131 ve fiilleri \u00fczerine d\u00fc\u015f\u00fcnmelidir.<\/li>\n
  4. Tanr\u0131\u2019n\u0131n Varl\u0131\u011f\u0131n\u0131n Bir Konu Olarak Ele Al\u0131nmas\u0131n\u0131n Sonu\u00e7lar\u0131<\/strong>
    \nE\u011fer Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 bir bilim dal\u0131n\u0131n konusu olarak kabul edilirse, bu bilimin Tanr\u0131\u2019n\u0131n s\u0131fatlar\u0131n\u0131 ve fiillerini de incelemesi gerekir. \u0130bn Sina, bu durumu reddeder ve Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131n metafizi\u011fin bir meselesi olamayaca\u011f\u0131n\u0131 savunur. Ancak, Sadreddin Konev\u00ee gibi sonraki d\u00fc\u015f\u00fcn\u00fcrler Tanr\u0131’n\u0131n varl\u0131\u011f\u0131n\u0131 metafizi\u011fin temel konusu olarak ele alm\u0131\u015f ve onun s\u0131fatlar\u0131 ve fiilleri \u00fczerine geni\u015f bir tart\u0131\u015fma y\u00fcr\u00fctm\u00fc\u015ft\u00fcr.<\/li>\n
  5. Metafizik ile Kelam ve Tasavvuf Aras\u0131ndaki Farkl\u0131l\u0131klar<\/strong>
    \n\u0130bn Sina\u2019n\u0131n metafizik anlay\u0131\u015f\u0131, kelam ve tasavvuftan farkl\u0131 bir y\u00f6ntem izler. Kelam, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 din\u00ee referanslarla a\u00e7\u0131klarken, metafizik onu felsefi bir \u00e7er\u00e7evede ele al\u0131r. Tasavvuf ise Tanr\u0131\u2019y\u0131 ak\u0131l yoluyla de\u011fil, sezgi ve irfani tecr\u00fcbeyle anlamaya \u00e7al\u0131\u015f\u0131r.<\/li>\n
  6. Bilimsel Bilginin Amac\u0131 ve Teorik Yetkinle\u015fme<\/strong>
    \nBilgi, yaln\u0131zca teorik bir birikim de\u011fil, ayn\u0131 zamanda insan\u0131n yetkinle\u015fmesini sa\u011flayan bir s\u00fcre\u00e7tir. \u0130bn Sina’ya g\u00f6re metafizik, teorik akl\u0131n en \u00fcst noktas\u0131nda yer al\u0131r ve insan\u0131n zihinsel geli\u015fimini tamamlamas\u0131na yard\u0131mc\u0131 olur.<\/li>\n
  7. Bilimlerin S\u0131n\u0131fland\u0131r\u0131lmas\u0131 ve Yeni Bilimlerin Ortaya \u00c7\u0131k\u0131\u015f\u0131<\/strong>
    \n\u0130bn Sina, bilimlerin kendi konular\u0131na dayanarak yeni bilimleri do\u011furdu\u011funu savunur. \u00d6rne\u011fin, fizik hareket \u00fczerine kurulu bir bilimdir ve hareketin varl\u0131\u011f\u0131n\u0131 ispatlamaz; bu hareketin varl\u0131\u011f\u0131n\u0131 kabul ederek ara\u015ft\u0131rmalar\u0131n\u0131 y\u00fcr\u00fct\u00fcr. Ayn\u0131 \u015fekilde, kimya de\u011fi\u015fim s\u00fcre\u00e7lerini inceler ancak de\u011fi\u015fimin kendisini ispatlamaz. Yeni bir bilim dal\u0131n\u0131n do\u011fmas\u0131, o bilim dal\u0131n\u0131n kendine \u00f6zg\u00fc bir konusu olmas\u0131na ba\u011fl\u0131d\u0131r.<\/li>\n
  8. Tanr\u0131\u2019n\u0131n Metafizik \u0130\u00e7indeki Yeri ve Aristoteles\u00e7i Gelene\u011fin Etkisi<\/strong>
    \nAristoteles\u00e7i gelene\u011fe dayanan \u0130bn Sina, metafizi\u011fin yaln\u0131zca zorunlu varl\u0131klar\u0131 ele almas\u0131 gerekti\u011fini savunur. Ancak, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 metafizi\u011fin do\u011frudan bir konusu olmamakla birlikte, onun s\u0131fatlar\u0131 ve evrenle ili\u015fkisi metafizik i\u00e7inde tart\u0131\u015f\u0131labilir.<\/li>\n<\/ol>\n

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

    Bu seminer, \u0130bn Sina\u2019n\u0131n metafizik anlay\u0131\u015f\u0131n\u0131, bilimlerin hiyerar\u015fik yap\u0131s\u0131n\u0131 ve Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131n felsefi bilgi i\u00e7indeki yerini detayland\u0131rmaktad\u0131r. Hi\u00e7bir bilim kendi konusunu ispatlayamaz ilkesi \u00e7er\u00e7evesinde metafizik, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 do\u011frudan bir konu olarak ele almak yerine, onun s\u0131fatlar\u0131n\u0131 ve evrenle ili\u015fkisini a\u00e7\u0131klamaya y\u00f6nelmelidir. Sonraki filozoflar, \u00f6zellikle Sadreddin Konev\u00ee, \u0130bn Sina\u2019n\u0131n sistemine ele\u015ftirel yakla\u015farak Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 metafizi\u011fin temel konusu haline getirmi\u015ftir.<\/p>\n

     <\/p>\n

    This seminar explores Avicenna\u2019s concept of metaphysics, the hierarchical classification of sciences, and the question of whether the existence of God can be a subject of metaphysical inquiry. Avicenna discusses whether God\u2019s existence can be proven within any particular field of knowledge and positions metaphysics within an Aristotelian system of classification. The seminar examines the structure of sciences, the distinction between metaphysics, natural sciences, and mathematics, and the philosophical issues surrounding the proof of God\u2019s existence.<\/p>\n

    Main Themes and Topics<\/strong><\/p>\n

      \n
    1. The Subject of Metaphysics and the Hierarchy of Sciences<\/strong>
      \nMetaphysics is defined as a science that examines the fundamental principles of existence and entities independent of matter. According to Avicenna, sciences follow a hierarchical structure that moves from logic and natural sciences to mathematics and finally to metaphysics. Knowledge is not only a theoretical pursuit but also a process of intellectual refinement.<\/li>\n
    2. The Problem of Scientifically Demonstrating the Existence of God<\/strong>
      \nAvicenna questions whether the existence of God can be a legitimate subject of any scientific discipline. If a science were to study God’s existence, either God must already be accepted as an evident truth or His existence must have been demonstrated by another field of knowledge. However, since neither logic, natural sciences, nor mathematics have proven the existence of God, metaphysics cannot take this as its primary subject.<\/li>\n
    3. The Principle That Sciences Cannot Prove Their Own Subject Matter<\/strong>
      \nWithin the Aristotelian system of knowledge, no science can prove its own fundamental subject. For instance, physics does not prove the existence of motion; it presupposes it and then studies its nature. Similarly, metaphysics should not aim to prove God’s existence but rather explore His attributes and actions.<\/li>\n
    4. Consequences of Treating God\u2019s Existence as a Scientific Subject<\/strong>
      \nIf God’s existence were treated as a subject of a particular science, then that discipline would also need to examine God’s attributes and actions. Avicenna rejects this approach, arguing that metaphysics should not focus on proving God’s existence but rather study His necessary attributes. However, later thinkers such as Sadr al-Din al-Qunawi positioned God\u2019s existence as the central theme of metaphysical inquiry, developing an alternative approach to Avicenna\u2019s framework.<\/li>\n
    5. Differences Between Metaphysics, Theology (Kal\u0101m<\/em>), and Sufism<\/strong>
      \nAvicenna\u2019s metaphysical framework differs significantly from theology and Sufism. Theology explains God\u2019s existence based on religious revelation, whereas metaphysics approaches the subject from a philosophical perspective. Sufism, on the other hand, seeks to understand God through mystical experience rather than rational analysis.<\/li>\n
    6. The Purpose of Scientific Knowledge and Intellectual Perfection<\/strong>
      \nKnowledge is not merely a theoretical accumulation of facts but a means for human intellectual perfection. According to Avicenna, metaphysics represents the highest level of theoretical reason and serves as a means of intellectual fulfillment.<\/li>\n
    7. The Classification of Sciences and the Emergence of New Disciplines<\/strong>
      \nAvicenna argues that sciences generate new disciplines based on their subject matter. For example, physics studies motion but does not attempt to prove its existence; it assumes motion as a given and conducts research accordingly. Similarly, chemistry analyzes transformations but does not prove the concept of change itself. The emergence of a new scientific discipline depends on the existence of a unique subject matter.<\/li>\n
    8. The Role of God in Metaphysics and the Influence of the Aristotelian Tradition<\/strong>
      \nFollowing the Aristotelian tradition, Avicenna asserts that metaphysics should primarily deal with necessary existence rather than proving the existence of God. Although God\u2019s existence is not the direct subject of metaphysics, His attributes and relationship with the universe can be examined within this field.<\/li>\n<\/ol>\n

      Conclusion<\/p>\n

      This seminar provides a detailed exploration of Avicenna\u2019s metaphysical framework, the hierarchical structure of sciences, and the place of God\u2019s existence within philosophical inquiry. Based on the principle that no science can prove its own fundamental subject, metaphysics should not focus on proving God\u2019s existence but instead analyze His attributes and relationship with the cosmos. Later thinkers, particularly Sadr al-Din al-Qunawi, challenged Avicenna\u2019s perspective and redefined metaphysics by placing God\u2019s existence at its core.<\/p>\n

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

      EKREM DEM\u0130RL\u0130, METAF\u0130Z\u0130K D\u00dc\u015e\u00dcNCE: SE\u00c7ME MET\u0130NLER 6. SEM\u0130NER \u00d6ZET\u0130 Bu […]<\/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-3803","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3803","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=3803"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3803\/revisions"}],"predecessor-version":[{"id":3805,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3803\/revisions\/3805"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3803"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}