{"id":3938,"date":"2025-03-08T23:31:24","date_gmt":"2025-03-08T20:31:24","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3938"},"modified":"2025-03-08T23:31:50","modified_gmt":"2025-03-08T20:31:50","slug":"omer-turker-2022-2023-lisans-programi-el-isarat-vet-tenbihat-okumalari-9","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/omer-turker-2022-2023-lisans-programi-el-isarat-vet-tenbihat-okumalari-9\/","title":{"rendered":"\u00d6mer T\u00fcrker, 2022-2023 Lisans Program\u0131: el-\u0130\u015f\u00e2r\u00e2t ve\u2019t-Tenb\u00eeh\u00e2t Okumalar\u0131 9"},"content":{"rendered":"

\u00d6MER T\u00dcRKER,2022-2023 L\u0130SANS PROGRAMI: el-\u0130\u015e\u00c2R\u00c2T VE’T- TENB\u00ceH\u00c2T OKUMALARI 9. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminerde \u0130bn S\u00een\u00e2’n\u0131n metafizik anlay\u0131\u015f\u0131na dayanan varl\u0131k, illet ve zorunluluk kavramlar\u0131 ele al\u0131nm\u0131\u015ft\u0131r. Aristoteles\u00e7i ve \u0130slami d\u00fc\u015f\u00fcnce geleneklerinden hareketle varl\u0131k ve illet ili\u015fkisi incelenmi\u015f, tesels\u00fcl ve k\u0131s\u0131r d\u00f6ng\u00fcn\u00fcn reddi \u00fczerinden ilk illetin zorunlulu\u011fu tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Ayr\u0131ca, hud\u00fbs delili ve varl\u0131\u011f\u0131n mahiyeti \u00fczerine kelamc\u0131lar ve filozoflar aras\u0131ndaki g\u00f6r\u00fc\u015f ayr\u0131l\u0131klar\u0131 seminerin odak noktalar\u0131ndan biri olmu\u015ftur.<\/p>\n

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

    \n
  1. \u0130bn S\u00een\u00e2’n\u0131n Metafizik Yap\u0131s\u0131 ve Varl\u0131k Kavram\u0131<\/strong>
    \nSeminerde, \u0130bn S\u00een\u00e2’n\u0131n metafizi\u011fini imk\u00e2n, zorunluluk ve imk\u00e2ns\u0131zl\u0131k kavramlar\u0131 \u00fczerine kurdu\u011fu belirtilmi\u015ftir. Varl\u0131k, bu \u00fc\u00e7 kavram\u0131n etraf\u0131nda \u015fekillenen bir yap\u0131 olarak ele al\u0131n\u0131r. Zorunlu varl\u0131k (v\u00e2cib\u00fc\u2019l-v\u00fcc\u00fbd<\/em>), mahiyeti gere\u011fi var olan, varl\u0131\u011f\u0131 ba\u015fkas\u0131na ba\u011fl\u0131 olmayan ve t\u00fcm varl\u0131klar\u0131n kayna\u011f\u0131 olarak tan\u0131mlanm\u0131\u015ft\u0131r. M\u00fcmk\u00fcn varl\u0131k (m\u00fcmkin\u00fc\u2019l-v\u00fcc\u00fbd<\/em>) ise varl\u0131\u011f\u0131 ba\u015fkas\u0131na ba\u011fl\u0131 olan ve yokluk ile varl\u0131k aras\u0131nda duran varl\u0131klard\u0131r.<\/li>\n
  2. Tesels\u00fcl ve K\u0131s\u0131r D\u00f6ng\u00fc Delilleri<\/strong>
    \nTesels\u00fcl\u00fcn reddi, her varl\u0131\u011f\u0131n bir sebebe dayanmas\u0131 gerekti\u011fi ve bu sebepler zincirinin sonsuza kadar uzanamayaca\u011f\u0131 fikrine dayan\u0131r. Sonsuz bir illet zinciri, hi\u00e7bir varl\u0131\u011f\u0131n nihai bir sebebe dayanmamas\u0131na yol a\u00e7aca\u011f\u0131ndan aklen imk\u00e2ns\u0131z kabul edilir. K\u0131s\u0131r d\u00f6ng\u00fcn\u00fcn reddi, bir varl\u0131\u011f\u0131n varolu\u015funun ba\u015fka bir varl\u0131\u011fa, onun da ayn\u0131 varl\u0131\u011fa dayanamayaca\u011f\u0131 ilkesine dayan\u0131r. Bu iki reddiye, ilk sebep olarak zorunlu varl\u0131\u011f\u0131n kabul\u00fcn\u00fc zorunlu k\u0131lar.<\/li>\n
  3. Hud\u00fbs Delili ve De\u011fi\u015fim Kavram\u0131<\/strong>
    \nKelamc\u0131lar\u0131n geli\u015ftirdi\u011fi hud\u00fbs delili, varl\u0131\u011f\u0131n sonradan meydana gelmesini temel al\u0131r. Bir varl\u0131k de\u011fi\u015fime u\u011fruyorsa, bu de\u011fi\u015fim onun kendili\u011finden var olamayaca\u011f\u0131n\u0131 ve bir muhdise (yarat\u0131c\u0131ya) ihtiya\u00e7 duydu\u011funu g\u00f6sterir. Kelamc\u0131lar, evrendeki her \u015feyin had\u00ees (sonradan meydana gelen) oldu\u011funu savunur ve bu varl\u0131klar\u0131n bir ilk yarat\u0131c\u0131ya (muhtis) dayand\u0131\u011f\u0131n\u0131 ileri s\u00fcrer.<\/li>\n
  4. \u0130bn S\u00een\u00e2’n\u0131n Saf Ak\u0131l Y\u00f6ntemi<\/strong>
    \n\u0130bn S\u00een\u00e2’n\u0131n y\u00f6ntemi, duyulara dayanmayan, saf akl\u00ee kavramlarla metafizi\u011fi in\u015fa etmeye dayan\u0131r. F\u00e2r\u00e2b\u00ee ve Eb\u00fc\u2019l-Hasan el-\u00c2mir\u00ee gibi d\u00fc\u015f\u00fcn\u00fcrlerin de etkisiyle, ak\u0131l y\u00fcr\u00fctme duyulara ba\u015fvurmadan ger\u00e7ekle\u015ftirilebilir. Bu yakla\u015f\u0131m, \u0130bn S\u00een\u00e2’n\u0131n varl\u0131k delilini duyusal alg\u0131lardan ba\u011f\u0131ms\u0131z olarak kurmas\u0131n\u0131 sa\u011flar.<\/li>\n
  5. Varl\u0131k ve Mahiyet \u0130li\u015fkisi<\/strong>
    \nVarl\u0131k ve mahiyet kavramlar\u0131 aras\u0131nda ontolojik bir ayr\u0131m yap\u0131lm\u0131\u015ft\u0131r. Varl\u0131k bir \u015feyin d\u0131\u015f d\u00fcnyada bulunmas\u0131n\u0131, mahiyet ise onun ne oldu\u011funu tan\u0131mlar. Zorunlu varl\u0131k, varl\u0131\u011f\u0131n\u0131 mahiyetinden de\u011fil, kendi zat\u0131ndan al\u0131r, bu nedenle onun mahiyeti, varl\u0131\u011f\u0131n\u0131n ta kendisidir.<\/li>\n
  6. V\u00e2cib\u00fc\u2019l-V\u00fcc\u00fbd ve M\u00fcmkin\u00fc\u2019l-V\u00fcc\u00fbd \u0130li\u015fkisi<\/strong>
    \nZorunlu varl\u0131k, varolu\u015fu kendinden olan ve ba\u015fka bir sebebe dayanmayan yeg\u00e2ne varl\u0131kt\u0131r. M\u00fcmk\u00fcn varl\u0131klar ise varl\u0131klar\u0131n\u0131 zorunlu varl\u0131ktan al\u0131r ve s\u00fcrekli olarak ona muhta\u00e7t\u0131r. Zorunlu varl\u0131k olmaks\u0131z\u0131n m\u00fcmk\u00fcn varl\u0131klar\u0131n varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmesi imk\u00e2ns\u0131zd\u0131r.<\/li>\n<\/ol>\n

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

    Bu seminerde \u0130bn S\u00een\u00e2’n\u0131n metafizik yap\u0131s\u0131n\u0131n temelini olu\u015fturan varl\u0131k, illet ve zorunluluk kavramlar\u0131 detayl\u0131 bir \u015fekilde ele al\u0131nm\u0131\u015ft\u0131r. Tesels\u00fcl ve k\u0131s\u0131r d\u00f6ng\u00fc delilleri, zorunlu varl\u0131\u011f\u0131n varl\u0131\u011f\u0131n\u0131 zorunlu k\u0131larak varl\u0131k anlay\u0131\u015f\u0131n\u0131n akl\u00ee temellerini g\u00fc\u00e7lendirmi\u015ftir. Hud\u00fbs delili, de\u011fi\u015fim ve varolu\u015f aras\u0131ndaki ili\u015fkiyi ortaya koyarken, varl\u0131\u011f\u0131n mahiyetten ba\u011f\u0131ms\u0131z olarak nas\u0131l anla\u015f\u0131labilece\u011fi tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Bir sonraki seminerde, zorunlu varl\u0131k ve m\u00fcmk\u00fcn varl\u0131k aras\u0131ndaki ili\u015fkinin, Tanr\u0131-alem ili\u015fkisi ba\u011flam\u0131nda daha ayr\u0131nt\u0131l\u0131 bir \u015fekilde ele al\u0131nmas\u0131 planlanmaktad\u0131r.<\/p>\n

    This seminar focused on Ibn S\u012bn\u0101’s metaphysical framework, particularly the concepts of existence (wuj\u016bd<\/em>), causality (\u02bfilla<\/em>), and necessity (wuj\u016bb<\/em>). The discussion explored the relationship between existence and causality, the rejection of infinite regress and circular causation, and the necessity of a first cause. Additionally, the argument from contingency (dal\u012bl al-imk\u0101n<\/em>) and the debate between theologians and philosophers on the nature of existence were central to the seminar.<\/p>\n

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

      \n
    1. Ibn S\u012bn\u0101\u2019s Metaphysical Structure and the Concept of Existence<\/strong>
      \nIbn S\u012bn\u0101\u2019s metaphysics is built upon the triad of possibility, necessity, and impossibility<\/strong>. Existence falls within this structure, classified as either necessary (w\u0101jib al-wuj\u016bd<\/em>) or contingent (mumkin al-wuj\u016bd<\/em>). The necessary existent exists by its very nature, independent of any external cause, while contingent existents rely on an external cause for their existence. The impossible (mumtani\u02bf al-wuj\u016bd<\/em>) refers to entities whose existence is inherently contradictory.<\/li>\n
    2. Rejection of Infinite Regress and Circular Causation<\/strong>
      \nThe rejection of infinite regress (tasalsul<\/em>) is based on the impossibility of an endless causal chain, which would prevent the existence of any actualized entity. An infinite series of causes would lack a definitive origin, rendering existence itself unintelligible. Similarly, the rejection of circular causation (dawr<\/em>) arises from the logical contradiction of something causing itself through an intermediary. These arguments necessitate the existence of a first, uncaused cause\u2014the Necessary Existent.<\/li>\n
    3. The Argument from Contingency (Dal\u012bl al-Imk\u0101n<\/em>)<\/strong>
      \nThe contingency argument, favored by Ibn S\u012bn\u0101, posits that all contingent beings require an external cause for their existence. Since contingent entities cannot account for their own existence, the chain of causality must terminate at a being whose existence is necessary by its very essence. This being exists independently and serves as the ultimate source of all existence.<\/li>\n
    4. Ibn S\u012bn\u0101\u2019s Purely Rational Approach<\/strong>
      \nIbn S\u012bn\u0101\u2019s methodology relies on pure rational analysis rather than empirical observation. Drawing from the Aristotelian tradition and Islamic philosophical developments, Ibn S\u012bn\u0101 argues that reason alone can establish metaphysical truths without recourse to sensory perception. This rationalist approach distinguishes his metaphysical proofs from empirical arguments advanced by theologians.<\/li>\n
    5. The Relationship Between Existence and Essence<\/strong>
      \nIbn S\u012bn\u0101 differentiates between existence (wuj\u016bd<\/em>) and essence (m\u0101hiyya<\/em>). While existence pertains to an entity\u2019s actuality in the external world, essence defines what the entity is. In contingent beings, essence is distinct from existence, while in the Necessary Existent, essence and existence are identical. This ontological unity characterizes the Necessary Existent as self-sufficient and eternal.<\/li>\n
    6. Relationship Between Necessary and Contingent Existence<\/strong>
      \nThe Necessary Existent is the ultimate source of all contingent beings. Contingent entities depend entirely on the Necessary Existent for their existence, both in origination and sustenance. Without the Necessary Existent, contingent existence would be impossible. This causal hierarchy underscores the ontological dependence of the world on a transcendent first cause.<\/li>\n<\/ol>\n

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

      This seminar provided a detailed examination of Ibn S\u012bn\u0101\u2019s metaphysical structure, focusing on existence, causality, and necessity. The rejection of infinite regress and circular causation reinforced the necessity of a first cause\u2014the Necessary Existent. Additionally, the argument from contingency clarified the dependence of all possible existents on an independent source. The next seminar will further explore the relationship between the Necessary Existent and contingent beings within the context of divine causality and the cosmos.<\/p>\n

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

      \u00d6MER T\u00dcRKER,2022-2023 L\u0130SANS PROGRAMI: el-\u0130\u015e\u00c2R\u00c2T VE’T- TENB\u00ceH\u00c2T OKUMALARI 9. SEM\u0130NER […]<\/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-3938","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3938","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=3938"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3938\/revisions"}],"predecessor-version":[{"id":3944,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3938\/revisions\/3944"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3938"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}