{"id":3963,"date":"2025-03-08T23:48:40","date_gmt":"2025-03-08T20:48:40","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3963"},"modified":"2025-03-08T23:48:40","modified_gmt":"2025-03-08T20:48:40","slug":"omer-turker-2023-2024-lisans-programi-kitabul-mille-2","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/omer-turker-2023-2024-lisans-programi-kitabul-mille-2\/","title":{"rendered":"\u00d6mer T\u00fcrker, 2023-2024 Lisans Program\u0131: Kit\u00e2b\u00fc\u2019l-Mille 2"},"content":{"rendered":"

\u00d6MER T\u00dcRKER,2023-2024 L\u0130SANS PROGRAMI: K\u0130T\u00c2B\u00dc’L-M\u0130LLE 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminerde, F\u00e2r\u00e2b\u00ee\u2019nin Kit\u00e2b\u00fc\u2019l-Mille<\/em> adl\u0131 eserinin ikinci okumas\u0131 yap\u0131lm\u0131\u015f ve \u00f6zellikle din ile felsefe aras\u0131ndaki ili\u015fki, erdemli toplumun in\u015fas\u0131 ve dinin siyasi d\u00fczen i\u00e7indeki rol\u00fc ele al\u0131nm\u0131\u015ft\u0131r. Din ve felsefenin epistemolojik temelleri, pratik ve teorik y\u00f6nleri tart\u0131\u015f\u0131lm\u0131\u015f, F\u00e2r\u00e2b\u00ee\u2019nin bu kavramlar\u0131 nas\u0131l ele ald\u0131\u011f\u0131 ve \u0130bn S\u00een\u00e2 ile olan d\u00fc\u015f\u00fcnsel farkl\u0131l\u0131klar\u0131 de\u011ferlendirilmi\u015ftir. Ayr\u0131ca, hakikat bilgisi ile toplumsal d\u00fczen aras\u0131ndaki ba\u011flant\u0131lar incelenmi\u015f ve dinin bir y\u00f6netim arac\u0131 olarak nas\u0131l konumland\u0131r\u0131ld\u0131\u011f\u0131 analiz edilmi\u015ftir.<\/p>\n

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

    \n
  1. Din ve Felsefenin Teorik ve Pratik Y\u00f6nleri<\/strong>
    \nF\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re din ve felsefe benzer bir yap\u0131ya sahiptir. Felsefe teorik (nazari) ve pratik (ameli) felsefe olarak ikiye ayr\u0131l\u0131rken, din de benzer \u015fekilde inan\u00e7 (teorik) ve eylem (pratik) bile\u015fenlerine sahiptir. Ancak, felsefenin amac\u0131 hakikate ula\u015fmak, dinin amac\u0131 ise bu hakikati toplum i\u00e7in uygulanabilir hale getirmek olarak de\u011ferlendirilir.<\/li>\n
  2. Dinin Felsefi ve Toplumsal \u0130\u015flevleri<\/strong>
    \nDinin yaln\u0131zca bireysel bir inan\u0131\u015f de\u011fil, ayn\u0131 zamanda toplumu d\u00fczenleyen bir sistem oldu\u011fu vurgulanm\u0131\u015ft\u0131r. Dinin, siyasal d\u00fczenin temel ta\u015f\u0131 oldu\u011fu ve toplumu \u015fekillendirmek i\u00e7in gerekli bir ara\u00e7 olarak kullan\u0131ld\u0131\u011f\u0131 belirtilmi\u015ftir. Dinin pratik y\u00f6nleri, toplumun etik yap\u0131s\u0131n\u0131 ve bireylerin ya\u015fam bi\u00e7imini belirler.<\/li>\n
  3. F\u00e2r\u00e2b\u00ee ve \u0130bn S\u00een\u00e2 Aras\u0131ndaki Farkl\u0131l\u0131klar<\/strong>
    \nF\u00e2r\u00e2b\u00ee, dinin felsefeden t\u00fcredi\u011fini ve onun bir yans\u0131mas\u0131 oldu\u011funu \u00f6ne s\u00fcrerken, \u0130bn S\u00een\u00e2, dinin yaln\u0131zca nazari de\u011fil, ayn\u0131 zamanda pratik ilkeler de sundu\u011funu savunur. F\u00e2r\u00e2b\u00ee, pratik felsefenin ilkelerinin din taraf\u0131ndan uygulamaya kondu\u011funu d\u00fc\u015f\u00fcn\u00fcrken, \u0130bn S\u00een\u00e2\u2019ya g\u00f6re din hem teorik hem de pratik t\u00fcm ilkeleri i\u00e7erir.<\/li>\n
  4. Erdemli Toplumun \u0130n\u015fas\u0131 ve Hakikat Bilgisi<\/strong>
    \nF\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re, hakikate ula\u015fan bir filozof, toplumu y\u00f6nlendirme ve ideal d\u00fczeni in\u015fa etme yetene\u011fine sahiptir. Filozof, metafizik hakikate ula\u015ft\u0131\u011f\u0131nda, toplumsal ya\u015fam\u0131 in\u015fa edecek ahlaki ve siyasi ilkeleri de kavrar. Ancak, bir filozof yasalar\u0131 koyabilirken, toplumun t\u00fcm bireylerini bu hakikate y\u00f6nlendirme g\u00fcc\u00fcne sahip de\u011fildir. Bu y\u00fczden din, filozofun belirledi\u011fi hakikati halk i\u00e7in uygulanabilir hale getirir.<\/li>\n
  5. Dinin Yasalara ve Davran\u0131\u015f Bi\u00e7imlerine Etkisi<\/strong>
    \nF\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re bir toplumda hukuki ve etik normlar, felsefi ilkelerin uygulanm\u0131\u015f hali olmal\u0131d\u0131r. Filozoflar genel ilkeleri ortaya koyarken, din bu ilkeleri belirli kurallara d\u00f6n\u00fc\u015ft\u00fcrerek insanlara rehberlik eder. Dinin getirdi\u011fi kurallar, felsefenin evrensel hakikatlerini toplumun her kesimine ula\u015ft\u0131rma g\u00f6revi g\u00f6r\u00fcr.<\/li>\n
  6. Dini \u0130limler ve Felsefenin Alt \u00dcst \u0130li\u015fkisi<\/strong>
    \nDini ilimler, F\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re ba\u011f\u0131ms\u0131z bir disiplin de\u011fildir; aksine, felsefenin alt\u0131nda konumlanan bir bilgi alan\u0131d\u0131r. Kelam ilmi, dini g\u00f6r\u00fc\u015fleri kan\u0131tlamaya \u00e7al\u0131\u015fsa da, bu kan\u0131tlamalar burhan\u00ee bilgiye dayanmad\u0131\u011f\u0131 i\u00e7in F\u00e2r\u00e2b\u00ee taraf\u0131ndan eksik g\u00f6r\u00fcl\u00fcr. Felsefenin teorik ve pratik alanlar\u0131, dini bilgilerin de temelini olu\u015fturur.<\/li>\n<\/ol>\n

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

    Bu seminerde, F\u00e2r\u00e2b\u00ee\u2019nin Kit\u00e2b\u00fc\u2019l-Mille<\/em> ba\u011flam\u0131nda din, felsefe ve siyaset ili\u015fkisi detayl\u0131 \u015fekilde ele al\u0131nm\u0131\u015ft\u0131r. Din, yaln\u0131zca inan\u00e7 de\u011fil, ayn\u0131 zamanda toplumu in\u015fa eden ve y\u00f6neten bir d\u00fczen olarak de\u011ferlendirilmi\u015ftir. F\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re filozof, hakikate ula\u015farak toplum i\u00e7in en uygun yasalar\u0131 belirler, ancak din, bu yasalar\u0131 halk\u0131n anlayaca\u011f\u0131 ve uygulayaca\u011f\u0131 bi\u00e7imde d\u00fczenler. Bu a\u00e7\u0131dan din ve felsefe birbiriyle i\u00e7 i\u00e7edir, ancak felsefe, dini bilgi sisteminin temelini olu\u015fturan daha \u00fcst bir disiplindir.<\/p>\n

     <\/p>\n

    This seminar focuses on the second reading of F\u0101r\u0101b\u012b\u2019s Kit\u0101b al-Milla<\/em>, particularly examining the relationship between religion and philosophy, the construction of a virtuous society, and the role of religion in political order. The epistemological foundations of religion and philosophy, their practical and theoretical aspects, and F\u0101r\u0101b\u012b\u2019s approach to these concepts in contrast to Ibn S\u012bn\u0101\u2019s views are discussed. Additionally, the connections between knowledge of truth and social order are analyzed, as well as how religion is positioned as a tool for governance.<\/p>\n

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

      \n
    1. Theoretical and Practical Aspects of Religion and Philosophy<\/strong>
      \nAccording to F\u0101r\u0101b\u012b, religion and philosophy share a similar structure. Philosophy is divided into theoretical (nazari) and practical (amali) philosophy, while religion consists of belief (theoretical) and action (practical) components. However, while the purpose of philosophy is to attain truth, the purpose of religion is to make this truth applicable to society.<\/li>\n
    2. The Philosophical and Social Functions of Religion<\/strong>
      \nReligion is not merely an individual belief but also a system that organizes society. It serves as a fundamental pillar of the political order and functions as a necessary tool for shaping communities. The practical aspects of religion determine the ethical structure of society and the way individuals conduct their lives.<\/li>\n
    3. Differences Between F\u0101r\u0101b\u012b and Ibn S\u012bn\u0101<\/strong>
      \nF\u0101r\u0101b\u012b argues that religion is derived from philosophy and reflects it, whereas Ibn S\u012bn\u0101 asserts that religion not only provides theoretical knowledge but also practical principles. While F\u0101r\u0101b\u012b views practical philosophy as the basis for religious laws, Ibn S\u012bn\u0101 claims that religion contains both theoretical and practical elements in itself.<\/li>\n
    4. The Construction of a Virtuous Society and the Knowledge of Truth<\/strong>
      \nAccording to F\u0101r\u0101b\u012b, a philosopher who attains truth has the ability to guide society and establish an ideal order. Once the philosopher reaches metaphysical truth, they also comprehend the moral and political principles necessary for social life. However, while a philosopher can legislate, they do not have the means to direct every individual in society toward truth. Thus, religion translates the philosopher\u2019s determined truth into a form that can be understood and applied by the masses.<\/li>\n
    5. The Influence of Religion on Laws and Social Behavior<\/strong>
      \nIn F\u0101r\u0101b\u012b\u2019s view, legal and ethical norms in a society should be applications of philosophical principles. While philosophers establish general principles, religion transforms these principles into specific laws and guidance for individuals. The rules introduced by religion serve as a means to communicate the universal truths of philosophy to all members of society.<\/li>\n
    6. The Hierarchical Relationship Between Religious Sciences and Philosophy<\/strong>
      \nAccording to F\u0101r\u0101b\u012b, religious sciences are not independent disciplines; rather, they exist as subordinate fields of knowledge under philosophy. Although kal\u0101m (Islamic theology) attempts to prove religious doctrines, its methods lack demonstrative certainty (burhan), making it an incomplete discipline in F\u0101r\u0101b\u012b\u2019s view. The theoretical and practical branches of philosophy provide the foundation for religious knowledge.<\/li>\n<\/ol>\n

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

      This seminar explores the relationship between religion, philosophy, and politics within the framework of F\u0101r\u0101b\u012b\u2019s Kit\u0101b al-Milla<\/em>. Religion is presented not only as a belief system but also as a fundamental structure for organizing and governing society. According to F\u0101r\u0101b\u012b, the philosopher attains truth and establishes the best laws for society, while religion arranges these laws in a manner comprehensible and applicable to the public. In this sense, religion and philosophy are interconnected, but philosophy serves as the foundational discipline upon which religious knowledge is built.<\/p>\n

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

      \u00d6MER T\u00dcRKER,2023-2024 L\u0130SANS PROGRAMI: K\u0130T\u00c2B\u00dc’L-M\u0130LLE 2. 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-3963","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3963","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=3963"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3963\/revisions"}],"predecessor-version":[{"id":3965,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3963\/revisions\/3965"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3963"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}