{"id":4843,"date":"2025-05-05T12:44:48","date_gmt":"2025-05-05T09:44:48","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4843"},"modified":"2025-05-05T12:44:48","modified_gmt":"2025-05-05T09:44:48","slug":"ayhan-citil-aristoteles-metafizik-okumalari-16-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ayhan-citil-aristoteles-metafizik-okumalari-16-seminer-ozeti\/","title":{"rendered":"AYHAN \u00c7\u0130T\u0130L: AR\u0130STOTELES, METAF\u0130Z\u0130K OKUMALARI 16. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

AYHAN \u00c7\u0130T\u0130L: AR\u0130STOTELES, METAF\u0130Z\u0130K OKUMALARI 16. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

    \n
  1. Kainat\u0131n A\u00e7\u0131kl\u0131\u011f\u0131 ve Kapal\u0131l\u0131\u011f\u0131 Problemi<\/strong>
    \nSeminer, Aristoteles\u2019in zaman\u0131 sonsuz olarak d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc ancak kainat\u0131 kapal\u0131 bir b\u00fct\u00fcn olarak tasarlad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcyle ba\u015flar. Ay alt\u0131 ve ay \u00fcst\u00fc evren ayr\u0131m\u0131 \u00fczerinden do\u011fa varl\u0131klar\u0131n\u0131n hareket ilkesi tart\u0131\u015f\u0131l\u0131r. G\u00f6k cisimlerinin \u00e7embersel hareketleri sonsuzlukla ili\u015fkilendirilirken, ay alt\u0131 d\u00fcnyan\u0131n s\u00fcrekli kar\u0131\u015f\u0131m\u0131 bu hareketin devam\u0131na ba\u011flan\u0131r.<\/li>\n
  2. Aperon Kavram\u0131 ve Sonsuzluk Meselesi<\/strong>
    \nAristoteles\u2019in metafiziksel anlamda sonsuzlu\u011fu (aperon) reddetti\u011fi, sonsuzlu\u011fun sadece potansiyel (kuvve halinde) kabul edildi\u011fi vurgulan\u0131r. Usia (cevher) en belirlenmi\u015f varl\u0131k olarak aperona kar\u015f\u0131d\u0131r. Tanr\u0131 da ayn\u0131 \u015fekilde aperon de\u011fildir, \u00e7\u00fcnk\u00fc tamamen belirlenmi\u015ftir. Buna kar\u015f\u0131n matematiksel sonsuzluk kavram\u0131 Aristoteles\u2019te s\u0131n\u0131rl\u0131 bi\u00e7imde kabul g\u00f6r\u00fcr.<\/li>\n
  3. Kuvve, Fiil ve Bilimsel A\u00e7\u0131klaman\u0131n Temelleri<\/strong>
    \nMadde ve kuvve ayr\u0131m\u0131 \u00fczerinden varl\u0131klar\u0131n de\u011fi\u015fimi a\u00e7\u0131klan\u0131r. Bir \u015feyin \u00f6zellik de\u011fi\u015ftirmesi potansiyelinde bulunan bir \u015feyin fiile d\u00f6n\u00fc\u015fmesi olarak de\u011ferlendirilir. Bilimsel d\u00fc\u015f\u00fcnmenin, d\u00fc\u015f\u00fcn\u00fcl\u00fcrler (noeta) ve tan\u0131m (horismos) yoluyla nesnenin i\u00e7kin yap\u0131s\u0131na ula\u015fmas\u0131 gerekti\u011fi savunulur.<\/li>\n
  4. Plotinus ve Yeni Platonculukta Apeiron’un Merkeze Al\u0131nmas\u0131<\/strong>
    \nAristoteles ve Platon\u2019un belirlenmi\u015f varl\u0131k merkezli ontolojilerinin aksine, Plotinus\u2019ta Apeiron birinci ilke olur. Bu, form ve maddenin ayr\u0131\u015ft\u0131\u011f\u0131 ve metafizi\u011fin tamamen tersine \u00e7evrildi\u011fi bir evrendir. Eidos soyut akli alan (nous), madde ise do\u011fan\u0131n par\u00e7as\u0131 haline gelir.<\/li>\n
  5. Bilimsel D\u00fc\u015f\u00fcnmede Dilin ve Teorik Terimlerin Rol\u00fc<\/strong>
    \nModern bilimde \u201c\u00f6z\u201d kavram\u0131 teorik terimlere d\u00f6n\u00fc\u015f\u00fcr. Bu terimler do\u011frudan nesneye de\u011fil, dilsel ili\u015fkilere ve kuramsal modellere dayan\u0131r. Bu, Aristoteles\u2019in do\u011frudan ak\u0131lla kavranan horismos yap\u0131s\u0131n\u0131n yerini, dolayl\u0131 ve ili\u015fkisel bir bilim anlay\u0131\u015f\u0131na b\u0131rak\u0131r.<\/li>\n
  6. Sonsuzlu\u011fun \u0130lahi Alanla \u0130li\u015fkisi ve Pozitif Teoloji<\/strong>
    \nPlotinus\u2019un Apeiron kavram\u0131 zamanla negatif teolojinin (Tanr\u0131\u2019y\u0131 ne olmad\u0131\u011f\u0131yla tan\u0131mlama) temelini olu\u015fturur. Ancak Kusanus bu anlay\u0131\u015f\u0131 ele\u015ftirerek, sonsuzun pozitif bi\u00e7imde d\u00fc\u015f\u00fcn\u00fclmesi gerekti\u011fini ve sonlunun buna g\u00f6re tan\u0131mlanmas\u0131 gerekti\u011fini savunur. Bu ba\u011flamda t\u00fcm varl\u0131k, Tanr\u0131\u2019n\u0131n daralmas\u0131 (contractio dei) olarak g\u00f6r\u00fcl\u00fcr.<\/li>\n<\/ol>\n

    Sonu\u00e7:<\/strong>
    \nBu seminer, Aristoteles\u2019ten Plotinus\u2019a ve modern bilime uzanan \u00e7izgide, metafizi\u011fin sonsuzluk, kuvve, fiil ve madde kavramlar\u0131 ekseninde nas\u0131l d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc sistemli bir \u015fekilde ortaya koyar. Tart\u0131\u015fmalar, bilimsel d\u00fc\u015f\u00fcnme bi\u00e7iminin dil, mant\u0131k ve metafizikle kurdu\u011fu ba\u011f\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131rken, ilahiyatla felsefenin tarihsel etkile\u015fimine de derinlemesine \u0131\u015f\u0131k tutar.<\/p>\n

     <\/p>\n

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

      \n
    1. The Problem of Cosmic Openness and Closure<\/strong>
      \nThe seminar begins with Aristotle\u2019s view of the cosmos as a closed whole, despite time being conceived as infinite. The distinction between the sublunar and supralunar realms is explored, with circular motion in the heavens linked to eternity, and the constant transformation in the sublunar world explained as resulting from this eternal motion.<\/li>\n
    2. The Concept of Apeiron<\/em> and the Issue of Infinity<\/strong>
      \nAristotle is shown to reject metaphysical infinity (apeiron<\/em>), accepting it only as potential, not actual. Substance (ousia<\/em>) is understood as fully determined, making it fundamentally opposed to the indeterminate. God, likewise, is not infinite but fully defined and complete. However, mathematical infinity is cautiously accepted as a conceptual tool within limits.<\/li>\n
    3. Potentiality, Actuality, and Scientific Explanation<\/strong>
      \nUsing the distinction between matter and potentiality, the seminar explains change as the transition from potential to actual. Scientific thinking must uncover the internal structure of things through noetic objects (noeta<\/em>) and definitions (horismos<\/em>), thereby revealing the immanent nature of being rather than external causal chains.<\/li>\n
    4. Apeiron as the First Principle in Plotinus and Neoplatonism<\/strong>
      \nUnlike Aristotle and Plato, who ground metaphysics in the determined, Plotinus reverses the system: apeiron<\/em> becomes the first principle. The intelligible (nous<\/em>) becomes the realm of pure abstraction, while matter is seen as the residue of divine emanation. This shift marks a fundamental reversal in classical metaphysical hierarchy.<\/li>\n
    5. Language and Theoretical Terms in Scientific Thought<\/strong>
      \nIn modern science, the concept of \u201cessence\u201d is replaced by theoretical terms embedded in linguistic and model-based frameworks. Rather than being directly grasped by reason, objects are now mediated through symbolic systems. This marks a departure from Aristotle\u2019s notion of direct intellectual apprehension.<\/li>\n
    6. Infinity and Theology: From Negative to Positive Thought<\/strong>
      \nPlotinus\u2019s apeiron<\/em> later forms the basis of negative theology, where God is described by what He is not. However, Nicholas of Cusa challenges this view, asserting that infinity must be conceived positively. The finite is not the opposite of the infinite but its contraction (contractio dei<\/em>), and all being emerges as a limited manifestation of the divine.<\/li>\n<\/ol>\n

      Conclusion:<\/strong>
      \nThis seminar maps a philosophical trajectory from Aristotle to Plotinus and modern science, showing how concepts such as infinity, potentiality, matter, and language reshape metaphysical inquiry. It illuminates the interdependence of logic, metaphysics, scientific language, and theology, and prepares the ground for further engagement with both ancient and contemporary philosophical challenges.<\/p>\n

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

      AYHAN \u00c7\u0130T\u0130L: AR\u0130STOTELES, METAF\u0130Z\u0130K OKUMALARI 16. SEM\u0130NER \u00d6ZET\u0130 Ana Temalar: […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-4843","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4843","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=4843"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4843\/revisions"}],"predecessor-version":[{"id":4844,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4843\/revisions\/4844"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=4843"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}