{"id":3806,"date":"2025-03-03T01:53:19","date_gmt":"2025-03-02T22:53:19","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3806"},"modified":"2025-03-03T01:53:19","modified_gmt":"2025-03-02T22:53:19","slug":"ekrem-demirlimetafizik-dusunce-secme-metinler-7","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirlimetafizik-dusunce-secme-metinler-7\/","title":{"rendered":"Ekrem Demirli,Metafizik D\u00fc\u015f\u00fcnce: Se\u00e7me Metinler 7"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, METAF\u0130Z\u0130K D\u00dc\u015e\u00dcNCE: SE\u00c7ME MET\u0130NLER 7. SEM\u0130NER \u00d6ZET\u0130<\/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 metafizi\u011fin bir konusu olup olamayaca\u011f\u0131 tart\u0131\u015fmalar\u0131n\u0131 ele almaktad\u0131r. Bilimlerin konular\u0131n\u0131 nas\u0131l belirledi\u011fi, hi\u00e7bir bilimin kendi konusunu ispatlayamayaca\u011f\u0131 ve metafizi\u011fin do\u011fa bilimleri ile matematikten nas\u0131l ayr\u0131ld\u0131\u011f\u0131 gibi meseleler \u00fczerinde durulmaktad\u0131r. Ayr\u0131ca, Aristoteles\u00e7i d\u00fc\u015f\u00fcncenin etkisi, metafizik tart\u0131\u015fmalar\u0131n geli\u015fimi ve Sadreddin Konev\u00ee ile \u0130bn\u00fc\u2019l-Arab\u00ee gibi sonraki d\u00fc\u015f\u00fcn\u00fcrlerin yorumlar\u0131 incelenmektedir.<\/p>\n

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

    \n
  1. Metafizi\u011fin Konusu ve Bilimler Hiyerar\u015fisi<\/strong>
    \n\u0130bn Sina, metafizi\u011fi maddeyle ba\u011f\u0131 olmayan varl\u0131klar\u0131 ve genel anlamda varl\u0131\u011f\u0131 (v\u00fcc\u00fbd<\/em>) inceleyen bilim dal\u0131 olarak tan\u0131mlar. Ona g\u00f6re, hi\u00e7bir bilim kendi konusunu belirleyemez; bilimlerin konular\u0131 d\u0131\u015fsal olarak belirlenmelidir. Bu ba\u011flamda bilimsel bilgi, mant\u0131k, do\u011fa bilimleri ve matematik gibi alt disiplinlerden metafizi\u011fe do\u011fru ilerleyen bir hiyerar\u015fik yap\u0131 olu\u015fturur.<\/li>\n
  2. Tanr\u0131\u2019n\u0131n Varl\u0131\u011f\u0131n\u0131n Metafizi\u011fin Bir Konusu Olup Olamayaca\u011f\u0131<\/strong>
    \nSeminerde, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131n metafizi\u011fin temel bir konusu olup olamayaca\u011f\u0131 tart\u0131\u015f\u0131lmaktad\u0131r. \u0130bn Sina\u2019ya g\u00f6re, e\u011fer metafizik Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 kabul ederse, ayn\u0131 zamanda O\u2019nun s\u0131fatlar\u0131n\u0131 ve fiillerini de ele almas\u0131 gerekir. Bu d\u00fc\u015f\u00fcnce, Sadreddin Konev\u00ee ve \u0130bn\u00fc\u2019l-Arab\u00ee gibi sonraki filozoflar\u0131n metafizi\u011fi ilahi isimler ve s\u0131fatlar \u00e7er\u00e7evesinde yeniden yorumlamalar\u0131na yol a\u00e7m\u0131\u015ft\u0131r.<\/li>\n
  3. Tanr\u0131\u2019n\u0131n Varl\u0131\u011f\u0131 Kan\u0131tlanabilir mi?<\/strong>
    \nSeminerde, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131n kan\u0131tlanabilir olup olmad\u0131\u011f\u0131na dair farkl\u0131 yakla\u015f\u0131mlar ele al\u0131nmaktad\u0131r. Modern felsefede Kant sonras\u0131 d\u00f6nemde Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131n ispatlanamayaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fc yayg\u0131nla\u015f\u0131rken, \u0130slam d\u00fc\u015f\u00fcncesinde Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131n hem akli hem de dini delillerle a\u00e7\u0131klanabilece\u011fi kabul edilmi\u015ftir.<\/li>\n
  4. Metafizik, Kelam ve Tasavvuf Aras\u0131ndaki \u0130li\u015fki<\/strong>
    \n\u0130bn Sina\u2019n\u0131n metafizik anlay\u0131\u015f\u0131, kelam ve tasavvuftan ayr\u0131lmaktad\u0131r. Kelam, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 ve s\u0131fatlar\u0131n\u0131 dini kaynaklar \u00fczerinden a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131rken, metafizik bunu felsefi y\u00f6ntemlerle ele al\u0131r. Tasavvuf ise Tanr\u0131\u2019ya ak\u0131l yoluyla de\u011fil, do\u011frudan manevi sezgi ve tecr\u00fcbe yoluyla ula\u015fmay\u0131 ama\u00e7lar.<\/li>\n
  5. Bilimlerin S\u0131n\u0131fland\u0131r\u0131lmas\u0131 ve Birbirleriyle \u0130li\u015fkileri<\/strong>
    \n\u0130bn Sina, bilimleri konular\u0131 ve y\u00f6ntemleri a\u00e7\u0131s\u0131ndan s\u0131n\u0131fland\u0131rmaktad\u0131r. Do\u011fa bilimleri de\u011fi\u015fken ve maddi varl\u0131klar\u0131 incelerken, matematik soyut nicelikler \u00fczerine odaklan\u0131r. Metafizik ise do\u011fa bilimlerinden farkl\u0131 olarak mutlak varl\u0131k ilkeleriyle ilgilenir ve t\u00fcm bilimlerin temel \u00e7er\u00e7evesini olu\u015fturur.<\/li>\n
  6. Tanr\u0131\u2019n\u0131n Varl\u0131\u011f\u0131n\u0131n Felsefi ve Kelami A\u00e7\u0131lardan Ele Al\u0131n\u0131\u015f\u0131<\/strong>
    \nSeminerde, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131n felsefi ve kelami y\u00f6ntemlerle nas\u0131l kan\u0131tlanmaya \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 tart\u0131\u015f\u0131lmaktad\u0131r. Felsefi d\u00fc\u015f\u00fcncede, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 zorunluluk ve imk\u00e2n (v\u00fcc\u00fbb ve imk\u00e2n<\/em>) ilkesi \u00e7er\u00e7evesinde a\u00e7\u0131klan\u0131rken, kelamc\u0131lar daha \u00e7ok ilahi s\u0131fatlar ve vahiy merkezli delillere dayan\u0131r.<\/li>\n
  7. Aristoteles ve Sonras\u0131 Metafizik D\u00fc\u015f\u00fcncenin Etkileri<\/strong>
    \nAristoteles\u2019in bilim tasnifi ve mant\u0131k ilkeleri, \u0130bn Sina\u2019n\u0131n metafizik anlay\u0131\u015f\u0131n\u0131 \u015fekillendirmi\u015ftir. Ancak, \u0130bn\u00fc\u2019l-Arab\u00ee ve Sadreddin Konev\u00ee gibi sonraki d\u00fc\u015f\u00fcn\u00fcrler, metafizik tart\u0131\u015fmalar\u0131 ilahi isimler ve s\u0131fatlar ekseninde yeniden ele alarak Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 metafizi\u011fin merkezi konusu haline getirmi\u015ftir.<\/li>\n
  8. Metafizikte Tanr\u0131 Hakk\u0131nda Konu\u015fman\u0131n S\u0131n\u0131rlar\u0131<\/strong>
    \n\u0130bn Sina, Tanr\u0131 hakk\u0131nda fazla konu\u015fman\u0131n felsefi a\u00e7\u0131dan sorunlu oldu\u011funu savunur. Ona g\u00f6re, insan dili ve kavramlar\u0131 Tanr\u0131\u2019n\u0131n mutlak y\u00fcceli\u011fini ve a\u015fk\u0131nl\u0131\u011f\u0131n\u0131 tam olarak ifade edemez. Bu nedenle, Tanr\u0131 hakk\u0131nda konu\u015furken m\u00fcmk\u00fcn oldu\u011funca soyut ve olumsuz (apofatik<\/em>) bir dil kullan\u0131lmas\u0131 gerekti\u011fini ileri s\u00fcrer.<\/li>\n<\/ol>\n

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

    Bu seminer, \u0130bn Sina\u2019n\u0131n metafizik anlay\u0131\u015f\u0131n\u0131, onun kelam ve tasavvuf ile olan farklar\u0131n\u0131 ve bilgi hiyerar\u015fisini detayland\u0131rmaktad\u0131r. Sadreddin Konev\u00ee ve \u0130bn\u00fc\u2019l-Arab\u00ee gibi d\u00fc\u015f\u00fcn\u00fcrler, metafizik tart\u0131\u015fmalar\u0131n\u0131 ilahi isimler ve s\u0131fatlar \u00e7er\u00e7evesinde yeniden \u015fekillendirerek Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 metafizi\u011fin temel konusu haline getirmi\u015ftir. Sonu\u00e7 olarak, metafizik hala varl\u0131k anlay\u0131\u015f\u0131n\u0131 \u015fekillendiren en temel disiplinlerden biri olmaya devam etmektedir.<\/p>\n

     <\/p>\n

    This seminar continues the exploration of Avicenna’s metaphysical framework, focusing on the subject matter of metaphysics, the hierarchical structure of sciences, and the problem of proving God’s existence. The discussion revolves around how the subject of a science is determined, why sciences cannot prove their own premises, and how metaphysics differentiates itself from other fields such as natural sciences and mathematics. Additionally, the seminar examines the influence of Aristotelian thought, the evolution of metaphysical inquiries, and later interpretations by thinkers like Sadreddin Konev\u00ee and Ibn al-\u2018Arab\u00ee.<\/p>\n

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

      \n
    1. The Subject of Metaphysics and the Hierarchy of Sciences<\/strong>
      \nAvicenna defines metaphysics as the science that investigates being (wuj\u016bd<\/em>) in its most general form, independent of matter. He argues that no science can define its own subject matter, as it must be determined externally by a more foundational science. In this sense, the structure of knowledge follows a hierarchical system, where natural sciences and mathematics lay the groundwork for higher inquiries such as metaphysics.<\/li>\n
    2. The Problem of Proving God’s Existence in Metaphysics<\/strong>
      \nA central question in the seminar is whether God\u2019s existence can be established as the subject matter of metaphysics. Avicenna suggests that if metaphysics takes God\u2019s existence as a given, it must also study His attributes and actions. This idea evolved into a major school of thought, with later scholars such as Sadreddin Konev\u00ee and Ibn al-\u2018Arab\u00ee integrating divine attributes and names as the core issues of metaphysical discourse.<\/li>\n
    3. Is God\u2019s Existence a Problem Beyond Proof?<\/strong>
      \nThe seminar examines different perspectives on the provability of God’s existence. Post-Kantian philosophy largely considers the question unprovable, giving rise to fideistic and agnostic approaches. However, Islamic theological and philosophical traditions maintained that God\u2019s existence is demonstrable, though not self-evident or axiomatic.<\/li>\n
    4. The Relationship Between Metaphysics, Theology, and Sufism<\/strong>
      \nAvicenna\u2019s metaphysics is distinguished from Islamic theology (kal\u0101m<\/em>) and Sufism. While theology seeks to rationalize religious beliefs, metaphysics investigates the fundamental nature of being. Sufism, on the other hand, approaches God through spiritual intuition and direct experience, rather than logical reasoning.<\/li>\n
    5. The Classification of Sciences and Their Interrelations<\/strong>
      \nAvicenna argues that sciences should be classified based on their subject matter and methodology. Natural sciences study corporeal and changing entities, mathematics examines abstract quantities, and metaphysics focuses on universal principles of being. Unlike physical sciences, metaphysics does not concern itself with motion or material transformations but rather the essence of existence itself.<\/li>\n
    6. God\u2019s Existence as a Philosophical vs. Theological Question<\/strong>
      \nThe seminar discusses how the proof of God\u2019s existence differs between philosophy and theology. Philosophers use ontological and cosmological arguments, relying on concepts such as necessity and contingency (wuj\u016bb wa-imk\u0101n). Theologians, however, focus on divine attributes and scriptural arguments.<\/li>\n
    7. The Influence of Aristotelian and Post-Aristotelian Thought<\/strong>
      \nAristotelian philosophy, particularly its categorization of sciences and logical principles, deeply influenced Avicenna. However, later thinkers such as Ibn al-\u2018Arab\u00ee and Sadreddin Konev\u00ee transformed metaphysical discussions by making divine names and attributes the primary concern of metaphysical discourse.<\/li>\n
    8. The Minimalist Approach to Discussing God in Metaphysics<\/strong>
      \nAvicenna maintains that philosophy should refrain from excessive discourse about God, as human language and conceptual frameworks are insufficient to capture His absolute transcendence. He emphasizes that God\u2019s attributes must be understood in a highly abstract and negative (apophatic) manner to avoid anthropomorphism.<\/li>\n<\/ol>\n

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

      This seminar provides an in-depth examination of Avicenna\u2019s metaphysical system, its differentiation from theology and Sufism, and the hierarchical structure of knowledge. The evolution of metaphysical discourse, particularly with the contributions of Sadreddin Konev\u00ee and Ibn al-\u2018Arab\u00ee, marks a significant shift in Islamic philosophy. Ultimately, the seminar highlights how metaphysics remains a crucial intellectual discipline in understanding the nature of existence and the role of divine reality in philosophical thought.<\/p>\n

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

      EKREM DEM\u0130RL\u0130, METAF\u0130Z\u0130K D\u00dc\u015e\u00dcNCE: SE\u00c7ME MET\u0130NLER 7. 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-3806","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3806","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=3806"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3806\/revisions"}],"predecessor-version":[{"id":3808,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3806\/revisions\/3808"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3806"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}