{"id":4863,"date":"2025-05-05T12:53:23","date_gmt":"2025-05-05T09:53:23","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4863"},"modified":"2025-05-05T12:53:23","modified_gmt":"2025-05-05T09:53:23","slug":"ayhan-citil-aristoteles-metafizik-okumalari-26-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ayhan-citil-aristoteles-metafizik-okumalari-26-seminer-ozeti\/","title":{"rendered":"AYHAN \u00c7\u0130T\u0130L: AR\u0130STOTELES, METAF\u0130Z\u0130K OKUMALARI 26. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

AYHAN \u00c7\u0130T\u0130L: AR\u0130STOTELES, METAF\u0130Z\u0130K OKUMALARI 26. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

    \n
  1. Usia ve Adland\u0131rma \u00dczerinden Varl\u0131k Tart\u0131\u015fmalar\u0131:<\/strong>
    \n\u00d6nceki derslerin devam\u0131 olarak Aristoteles\u2019in \u201cvarl\u0131k farkl\u0131 anlamlarda s\u00f6ylenir\u201d ifadesinden hareketle, varl\u0131k ve ad aras\u0131nda kurulan ili\u015fki ele al\u0131n\u0131r. Kripke ve \u00e7a\u011fda\u015f mant\u0131k ba\u011flam\u0131nda \u201ckat\u0131 g\u00f6stericilik\u201d tart\u0131\u015fmaya dahil edilir. \u201cBu\u201d diyebilmenin, akl\u0131n transandantal faaliyeti oldu\u011fu vurgulan\u0131r.<\/li>\n
  2. Canl\u0131l\u0131k, Cevher ve Kendindelik:<\/strong>
    \nAristoteles\u2019e g\u00f6re cevherin as\u0131l \u00f6rnekleri canl\u0131lard\u0131r. Canl\u0131lar, kendilik ve kendili\u011findenlik nitelikleriyle di\u011fer t\u00f6zlerden ayr\u0131l\u0131r. Metafizi\u011fin konusu olan cevherin, canl\u0131l\u0131kla ili\u015fkisi ba\u011flam\u0131nda yeniden tan\u0131mlanmas\u0131 \u00f6nerilir. Bu noktada Kant\u2019\u0131n uzay-zamansal g\u00f6r\u00fcn\u00fc\u015fe dayal\u0131 \u201cas\u0131l var olan\u201d anlay\u0131\u015f\u0131yla kar\u015f\u0131la\u015ft\u0131rma yap\u0131l\u0131r.<\/li>\n
  3. Metafizi\u011fin K\u0131s\u0131mlar\u0131 ve \u0130lahiyat:<\/strong>
    \nDuyusal ve duyusal olmayan t\u00f6z ayr\u0131m\u0131 \u00fczerinden felsefenin alt dallar\u0131 belirlenir. Duyusal olmayan tek t\u00f6z olan Teos<\/em> (Tanr\u0131), Aristoteles\u2019in 12. kitapta ele ald\u0131\u011f\u0131 \u201cas\u0131l canl\u0131\u201d olarak konumlan\u0131r. Bu ba\u011flamda metafizi\u011fin \u201cilahiyat\u201d olarak da adland\u0131r\u0131labilece\u011fi vurgulan\u0131r.<\/li>\n
  4. Sofistik ve Diyalektik Ayr\u0131m\u0131:<\/strong>
    \nAristoteles, sofistik ve diyalekti\u011fi felsefeden hem teorik hem etik olarak ay\u0131r\u0131r. Diyalektik yaln\u0131zca tart\u0131\u015fma tekni\u011fidir, bilgi \u00fcretmez; sofistik ise g\u00f6r\u00fcn\u00fc\u015fte bilgeli\u011fi hedefler. Felsefe ise ilk ilkeleri (\u00f6zellikle \u00e7eli\u015fmezlik ilkesini) temellendirir ve apodeiktik<\/em> bilgi \u00fcretir.<\/li>\n
  5. \u00c7eli\u015fmezlik \u0130lkesinin Savunusu ve Diyalektik \u0130\u015flevi:<\/strong>
    \n\u00c7eli\u015fmezlik ilkesi t\u00fcm bilgi sisteminin ko\u015fulsuz temelidir. Aristoteles bu ilkeyi hem teorik d\u00fczlemde (\u00f6nc\u00fcller olmadan \u00f6nerme kurulamaz) hem de ya\u015famsal d\u00fczlemde (\u00f6rne\u011fin u\u00e7urumdan ka\u00e7\u0131nmak) savunur. Diyalektik, bu ilkeleri savunman\u0131n bir yolu olarak me\u015frula\u015ft\u0131r\u0131l\u0131r.<\/li>\n
  6. \u00d6zde\u015flik \u0130lkesi, Y\u00fcklemleme ve Belirlenim Sorunu:<\/strong>
    \n\u00d6zde\u015flik ilkesinin ifade edilemezli\u011fi ve her y\u00fcklemlemenin \u00f6zde\u015fli\u011fi varsaymas\u0131 tart\u0131\u015f\u0131l\u0131r. Aristoteles\u2019in madde-suret, kuvve-fiil ayr\u0131mlar\u0131nda analoji kullanmas\u0131 bu s\u0131n\u0131rlar\u0131n korunmas\u0131 a\u00e7\u0131s\u0131ndan \u00f6nemlidir.<\/li>\n<\/ol>\n

    Sonu\u00e7:<\/strong>
    \nBu seminer, metafizi\u011fin epistemolojik ve ontolojik temelini \u00e7eli\u015fmezlik ilkesi etraf\u0131nda yap\u0131land\u0131r\u0131r. Aristoteles\u2019in sofistik ve diyalekti\u011fe y\u00f6nelik ele\u015ftirisi, felsefenin bilme i\u015flevini ve y\u00f6ntemini keskin bi\u00e7imde ay\u0131r\u0131r. Canl\u0131l\u0131k, kendilik ve ilk ilke tart\u0131\u015fmalar\u0131, metafizi\u011fin temel kavramlar\u0131 \u00fczerine derinlemesine bir d\u00fc\u015f\u00fcn\u00fcm sunar.<\/p>\n

     <\/p>\n

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

      \n
    1. Being and Naming through Usia:<\/strong>
      \nContinuing from previous sessions, this seminar explores the relationship between being and naming based on Aristotle\u2019s idea that \u201cbeing is said in many ways.\u201d The discussion includes Kripke\u2019s notion of \u201crigid designation,\u201d emphasizing that the act of saying \u201cthis\u201d involves a transcendental activity of the intellect, which allows individuation.<\/li>\n
    2. Life, Substance, and Selfhood:<\/strong>
      \nAristotle considers living beings as the primary examples of substance due to their self-motion and internal principles. Substance is thus redefined through the lens of life and autonomy. This theme is contrasted with Kant\u2019s view, which centers on appearances within space and time rather than internal causality.<\/li>\n
    3. Branches of Metaphysics and Theology:<\/strong>
      \nThe distinction between sensible and non-sensible substances allows for a division within philosophy. The only non-sensible substance, Theos<\/em> (God), is treated in Aristotle\u2019s twelfth book as the \u201cprimary living being.\u201d This leads to the argument that metaphysics can also be called \u201ctheology\u201d when it addresses divine being.<\/li>\n
    4. Sophistry vs. Dialectic:<\/strong>
      \nAristotle distinguishes philosophy from sophistry and dialectic both ethically and epistemologically. While dialectic is a method of structured argumentation, it does not produce knowledge. Sophistry, on the other hand, merely imitates wisdom. True philosophy grounds itself in first principles\u2014especially the principle of non-contradiction\u2014and seeks demonstrative (apodeictic<\/em>) knowledge.<\/li>\n
    5. Defense of the Principle of Non-Contradiction:<\/strong>
      \nThe principle of non-contradiction is treated as the unconditional foundation of any knowledge system. Aristotle defends it both in theoretical terms (a proposition cannot be made without it) and practical terms (e.g., the natural aversion to jumping off a cliff). Dialectic is legitimized as a method to defend such foundational principles.<\/li>\n
    6. Principle of Identity, Predication, and Determination:<\/strong>
      \nThe seminar explores the inexpressibility of the principle of identity and the role of predication in implying it. Aristotle\u2019s use of analogy in key distinctions\u2014such as matter\/form and potentiality\/actuality\u2014serves to safeguard the boundaries of valid philosophical inquiry.<\/li>\n<\/ol>\n

      Conclusion:<\/strong>
      \nThis final seminar of the term constructs the epistemological and ontological foundations of metaphysics around the principle of non-contradiction. Aristotle\u2019s critique of sophistry and dialectic clarifies philosophy\u2019s unique task in producing genuine knowledge. Concepts like life, selfhood, and first principles receive renewed attention as the pillars of metaphysical thought.<\/p>\n

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

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