{"id":3957,"date":"2025-03-08T23:38:41","date_gmt":"2025-03-08T20:38:41","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3957"},"modified":"2025-03-08T23:38:41","modified_gmt":"2025-03-08T20:38:41","slug":"omer-turker-farabi-okumalari-kitabul-huruf-9","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/omer-turker-farabi-okumalari-kitabul-huruf-9\/","title":{"rendered":"\u00d6mer T\u00fcrker, F\u00e2r\u00e2b\u00ee Okumalar\u0131: Kit\u00e2bu\u2019l-hur\u00fbf 9"},"content":{"rendered":"

\u00d6MER T\u00dcRKER, F\u00c2R\u00c2B\u00ce OKUMALARI: K\u0130TABU’L-HUR\u00dbF 9. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminerde F\u00e2r\u00e2b\u00ee’nin Kit\u00e2bu\u2019l-Hur\u00fbf<\/em> eserinde “\u015fey” ve “mevcud” kavramlar\u0131 detayl\u0131 \u015fekilde ele al\u0131nm\u0131\u015ft\u0131r. \u015eey kavram\u0131n\u0131n zihinde veya d\u0131\u015f d\u00fcnyada mahiyete sahip olan varl\u0131klar\u0131 ifade etmesi, mevcud kavram\u0131n\u0131n ise bu varl\u0131klar\u0131n d\u0131\u015f d\u00fcnyadaki varolu\u015funa i\u015faret etmesi temel tart\u0131\u015fma konular\u0131d\u0131r. Ayr\u0131ca F\u00e2r\u00e2b\u00ee’nin, Parmenides’in metafizik anlay\u0131\u015f\u0131 \u00fczerinden mevcud ve \u015fey kavramlar\u0131n\u0131n farklar\u0131n\u0131 analiz etmesi, seminerin \u00f6nemli odak noktalar\u0131ndan biri olmu\u015ftur.<\/p>\n

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

    \n
  1. \u015eey Kavram\u0131n\u0131n Tan\u0131m\u0131 ve Kapsam\u0131<\/strong>
    \nF\u00e2r\u00e2b\u00ee’ye g\u00f6re \u015fey, zihinde ya da d\u0131\u015f d\u00fcnyada mahiyete sahip olan her varl\u0131\u011f\u0131 ifade eder. Bu tan\u0131m, \u015fey kavram\u0131n\u0131n mevcuddan daha geni\u015f bir anlam ta\u015f\u0131d\u0131\u011f\u0131n\u0131 ortaya koyar. Zihinde tasavvur edilen bir varl\u0131k da “\u015fey” olarak adland\u0131r\u0131labilir, ancak bu varl\u0131k d\u0131\u015f d\u00fcnyada mahiyete sahip de\u011filse ona “mevcud” denmez. Dolay\u0131s\u0131yla \u015fey kavram\u0131, mevcud kavram\u0131na g\u00f6re daha genel ve kapsay\u0131c\u0131 bir terimdir.<\/li>\n
  2. Mevcud Kavram\u0131n\u0131n Tan\u0131m\u0131 ve Kullan\u0131m\u0131<\/strong>
    \nMevcud, bir varl\u0131\u011f\u0131n d\u0131\u015f d\u00fcnyada somut bir mahiyete sahip olmas\u0131n\u0131 ifade eder. Dar anlamda mevcud, yaln\u0131zca d\u0131\u015f d\u00fcnyada var olan nesneler i\u00e7in kullan\u0131l\u0131rken, geni\u015f anlamda zihindeki varl\u0131klar i\u00e7in de mevcud kavram\u0131 kullan\u0131labilir. Ancak F\u00e2r\u00e2b\u00ee, teknik anlamda mevcudun, zihinsel varolu\u015fun \u00f6tesinde, d\u0131\u015f d\u00fcnyada somut bir varolu\u015fu ifade etti\u011fini belirtir.<\/li>\n
  3. \u015eey ile Mevcud Aras\u0131ndaki \u0130li\u015fki<\/strong>
    \nSeminerde \u015fey ve mevcud kavramlar\u0131n\u0131n kullan\u0131m alanlar\u0131n\u0131n nas\u0131l ayr\u0131ld\u0131\u011f\u0131 detayl\u0131 bir \u015fekilde ele al\u0131nm\u0131\u015ft\u0131r. F\u00e2r\u00e2b\u00ee’ye g\u00f6re, her \u015fey mevcud olmayabilir, ancak her mevcud bir \u015feydir. Zihinde var olan bir kavram, d\u0131\u015f d\u00fcnyada mahiyet kazand\u0131\u011f\u0131nda mevcud olur. \u00d6rne\u011fin, adalet kavram\u0131 zihinsel bir \u015feydir, ancak bir ki\u015fide tezah\u00fcr etti\u011finde mevcud olur.<\/li>\n
  4. Parmenides ve Mevcud Kavram\u0131<\/strong>
    \nF\u00e2r\u00e2b\u00ee, Parmenides’in mevcud anlay\u0131\u015f\u0131n\u0131 ele alarak, mevcudun yaln\u0131zca d\u0131\u015f d\u00fcnyada mahiyeti olan varl\u0131klar\u0131 kapsad\u0131\u011f\u0131n\u0131 belirtir. Parmenides’e g\u00f6re, bir \u015fey hem d\u0131\u015f d\u00fcnyada hem de zihinde mahiyete sahip de\u011filse, ona mevcut denemez. Bu yakla\u015f\u0131m, mevcudun \u015fey kavram\u0131ndan daha dar bir anlama sahip oldu\u011funu g\u00f6sterir.<\/li>\n
  5. \u201cMin Eclih\u00ee\u201d Kavram\u0131 ve Sebep-Sonu\u00e7 \u0130li\u015fkisi<\/strong>
    \nSeminerde \u201cmin eclih\u00ee\u201d (bir \u015feyin ba\u015fka bir \u015fey i\u00e7in var olmas\u0131) kavram\u0131 alt\u0131 farkl\u0131 anlamda ele al\u0131nm\u0131\u015ft\u0131r:<\/li>\n<\/ol>\n
      \n
    1. Par\u00e7a-B\u00fct\u00fcn \u0130li\u015fkisi:<\/strong> Bir par\u00e7an\u0131n, b\u00fct\u00fcn\u00fc olu\u015fturmak i\u00e7in var olmas\u0131.<\/li>\n
    2. Alet ve \u0130\u015flev \u0130li\u015fkisi:<\/strong> Bir aletin, belirli bir i\u015flevi ger\u00e7ekle\u015ftirmek i\u00e7in var olmas\u0131 (\u00f6r. ne\u015fterin kan almak i\u00e7in kullan\u0131lmas\u0131).<\/li>\n
    3. Fiil ve Gaye \u0130li\u015fkisi:<\/strong> Bir fiilin, belirli bir amaca hizmet etmesi (\u00f6r. \u00f6\u011fretimin bilgi elde etmek i\u00e7in yap\u0131lmas\u0131).<\/li>\n
    4. Elde Eden Ki\u015fi:<\/strong> Bir \u015feyin, ona sahip olan ki\u015fi i\u00e7in var olmas\u0131 (\u00f6r. sa\u011fl\u0131\u011f\u0131n insan i\u00e7in istenmesi).<\/li>\n
    5. Aleti Kullanan:<\/strong> Bir aletin, onu kullanan ki\u015fi i\u00e7in var olmas\u0131 (\u00f6r. matkab\u0131n marangoz i\u00e7in yap\u0131lmas\u0131).<\/li>\n
    6. \u00d6nderlik ve Rehberlik:<\/strong> Bir \u015feyin, \u00f6rnek al\u0131nan ki\u015fi veya ilke i\u00e7in var olmas\u0131 (\u00f6r. Allah i\u00e7in ibadet etmek).<\/li>\n<\/ol>\n
        \n
      1. Mille (Din) ve Felsefe \u0130li\u015fkisi<\/strong>
        \nSeminerin son b\u00f6l\u00fcm\u00fcnde F\u00e2r\u00e2b\u00ee’nin, dinin felsefeden sonra geldi\u011fine dair g\u00f6r\u00fc\u015fleri ele al\u0131nm\u0131\u015ft\u0131r. F\u00e2r\u00e2b\u00ee’ye g\u00f6re din, felsefede elde edilen teorik ve pratik bilgilerin halk\u0131n anlayabilece\u011fi \u015fekilde semboller ve ikna y\u00f6ntemleriyle sunulmu\u015f halidir. Bu nedenle din, felsefenin halk d\u00fczeyindeki bir temsili olarak de\u011ferlendirilir.<\/li>\n<\/ol>\n

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

        Bu seminerde \u015fey ve mevcud kavramlar\u0131 aras\u0131ndaki farklar, Parmenides’in yorumlar\u0131 ve F\u00e2r\u00e2b\u00ee’nin bu kavramlar\u0131 nas\u0131l temellendirdi\u011fi tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. F\u00e2r\u00e2b\u00ee, \u015feyin daha geni\u015f, mevcudun ise mahiyete dayal\u0131 daha dar bir kavram oldu\u011funu vurgulam\u0131\u015f ve bu ayr\u0131m\u0131n metafizik ve mant\u0131k a\u00e7\u0131s\u0131ndan \u00f6nemini ortaya koymu\u015ftur. Bir sonraki seminerde, bu kavramlar\u0131n toplum felsefesi ve dil teorisi ba\u011flam\u0131ndaki yeri daha ayr\u0131nt\u0131l\u0131 \u015fekilde ele al\u0131nacakt\u0131r.<\/p>\n

        This seminar focuses on the concepts of “shay\u02be” (thing) and “mawj\u016bd” (existent) as discussed in al-F\u0101r\u0101b\u012b’s Kit\u0101b al-\u1e24ur\u016bf<\/em>. While “shay\u02be” refers to entities that possess quiddity either in the mind or in external reality, “mawj\u016bd” specifically denotes the actual existence of such entities in the external world. Additionally, al-F\u0101r\u0101b\u012b’s critique of Parmenides’ metaphysical understanding of existence formed a significant part of the discussion.<\/p>\n

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

          \n
        1. Definition and Scope of the Concept of Shay\u02be<\/strong>
          \nAccording to al-F\u0101r\u0101b\u012b, “shay\u02be” refers to anything that possesses quiddity, whether in the mind or in external reality. This definition makes “shay\u02be” a broader term compared to “mawj\u016bd”. Even an entity that exists only as a mental concept qualifies as a “shay\u02be,” while it cannot be classified as “mawj\u016bd” unless it has external existence. Thus, “shay\u02be” serves as a more inclusive and general term than “mawj\u016bd.”<\/li>\n
        2. Definition and Usage of the Concept of Mawj\u016bd<\/strong>
          \n“Mawj\u016bd” refers to an entity that possesses concrete quiddity in external reality. While in a broader sense, it can apply to mental existences, al-F\u0101r\u0101b\u012b emphasizes its technical usage as denoting external existence. Therefore, “mawj\u016bd” represents the actualized state of a “shay\u02be” in the external world.<\/li>\n
        3. Relationship Between Shay\u02be and Mawj\u016bd<\/strong>
          \nThe seminar explored how the usage of “shay\u02be” and “mawj\u016bd” differs in philosophical discourse. According to al-F\u0101r\u0101b\u012b, every “mawj\u016bd” is a “shay\u02be,” but not every “shay\u02be” is a “mawj\u016bd.” A mental concept becomes “mawj\u016bd” only when it acquires external quiddity. For example, justice is a “shay\u02be” when conceived in the mind but becomes “mawj\u016bd” when manifested in social conduct.<\/li>\n
        4. Parmenides and the Concept of Mawj\u016bd<\/strong>
          \nAl-F\u0101r\u0101b\u012b critiques Parmenides’ view of existence, emphasizing that mawj\u016bd encompasses only entities with concrete quiddity in the external world. According to Parmenides, if something lacks both mental and external quiddity, it cannot be considered “mawj\u016bd.” This perspective underscores how “mawj\u016bd” is more specific and limited compared to the broader concept of “shay\u02be.”<\/li>\n
        5. The Concept of Min Ajlih\u012b<\/em> and Causal Relationships<\/strong>
          \nThe seminar also discussed the term min ajlih\u012b<\/em> (for the sake of), examining six distinct meanings related to cause-and-effect relationships:<\/li>\n<\/ol>\n
            \n
          1. Part-Whole Relationship:<\/strong> When a part exists for the sake of the whole.<\/li>\n
          2. Instrument and Function:<\/strong> When an instrument exists to fulfill a specific function, like a scalpel for surgery.<\/li>\n
          3. Action and Purpose:<\/strong> When an action serves a specific goal, such as teaching for the sake of learning.<\/li>\n
          4. For the Beneficiary:<\/strong> When something exists for the benefit of an individual, like health for a person.<\/li>\n
          5. For the User:<\/strong> When a tool exists for its user, such as a drill for a carpenter.<\/li>\n
          6. Leadership and Guidance:<\/strong> When something exists for an exemplary figure or principle, like worship for God.<\/li>\n<\/ol>\n
              \n
            1. Relationship Between Religion (Millah<\/em>) and Philosophy<\/strong>
              \nThe seminar concluded with al-F\u0101r\u0101b\u012b’s view on the relationship between religion and philosophy. According to al-F\u0101r\u0101b\u012b, religion follows philosophy, presenting theoretical and practical knowledge in symbolic and rhetorical forms for public understanding. Therefore, religion is seen as a popularized representation of philosophical truths.<\/li>\n<\/ol>\n

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

              This seminar examined the distinctions between the concepts of “shay\u02be” and “mawj\u016bd,” with particular emphasis on al-F\u0101r\u0101b\u012b’s critique of Parmenides’ interpretation of existence. Al-F\u0101r\u0101b\u012b highlights how “shay\u02be” represents a broader category, while “mawj\u016bd” specifically applies to entities with actualized quiddity. This distinction has significant implications for metaphysics and logic. The next seminar will further explore how these concepts relate to social philosophy and language theory.<\/p>\n

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

              \u00d6MER T\u00dcRKER, F\u00c2R\u00c2B\u00ce OKUMALARI: K\u0130TABU’L-HUR\u00dbF 9. SEM\u0130NER \u00d6ZET\u0130 Bu seminerde […]<\/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-3957","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3957","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=3957"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3957\/revisions"}],"predecessor-version":[{"id":3959,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3957\/revisions\/3959"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3957"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}