{"id":4879,"date":"2025-05-05T13:02:26","date_gmt":"2025-05-05T10:02:26","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4879"},"modified":"2025-05-05T13:02:26","modified_gmt":"2025-05-05T10:02:26","slug":"ayhan-citil-aristoteles-metafizik-okumalari-34-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ayhan-citil-aristoteles-metafizik-okumalari-34-seminer-ozeti\/","title":{"rendered":"AYHAN \u00c7\u0130T\u0130L: AR\u0130STOTELES, METAF\u0130Z\u0130K OKUMALARI 34. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

AYHAN \u00c7\u0130T\u0130L: AR\u0130STOTELES, METAF\u0130Z\u0130K OKUMALARI 34. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

    \n
  1. Suret, Mahiyet ve Tan\u0131m \u0130li\u015fkisi:<\/strong>
    \nSeminerde Aristoteles\u2019in 7. Kitap \u00fczerinden y\u00fcr\u00fctt\u00fc\u011f\u00fc tart\u0131\u015fmalarda, suret (form) ve mahiyetin (essence) nas\u0131l tan\u0131mland\u0131\u011f\u0131 ve bunlar\u0131n \u201ckinesis\u201d (hareket, de\u011fi\u015fim) i\u00e7indeki varl\u0131klarla ili\u015fkisi irdelenmektedir. Suret, maddenin \u00f6tesinde de\u011fi\u015fime tabi olmayan ve bireyi birey yapan esas ilke olarak sunulur. Bu suretin bilimsel bilginin nesnesi olabilece\u011fi, tan\u0131m ve logos yoluyla kavranabilece\u011fi vurgulan\u0131r.<\/li>\n
  2. Tan\u0131m\u0131n Do\u011fas\u0131 ve Bilginin Yap\u0131s\u0131:<\/strong>
    \nTan\u0131m, Aristoteles\u2019te sadece \u015feyin ad\u0131 de\u011fil, onun mahiyetini ifade eden bir yap\u0131 olarak anla\u015f\u0131l\u0131r. Bu ba\u011flamda, bilimsel bilgi (burhan) tan\u0131ma dayan\u0131r. Ancak modern bilimde tan\u0131m, aksiyomatik sistemlerde kurulan ili\u015fkisel yap\u0131lara indirgenmi\u015ftir. \u00c7itil, \u00e7a\u011fda\u015f matematikte nesnenin tan\u0131mla birlikte ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131, bu nedenle tan\u0131m\u0131n art\u0131k mahiyet de\u011fil, stip\u00fclatif (vaaz edici) bir yap\u0131 olarak kavrand\u0131\u011f\u0131n\u0131 aktar\u0131r.<\/li>\n
  3. Modern Bilim ve Aristoteles\u00e7i Epistemoloji Kar\u015f\u0131la\u015ft\u0131rmas\u0131:<\/strong>
    \nSeminerde Aristoteles\u2019in \u00f6zc\u00fcl\u00fc\u011f\u00fcne (cevher, suret, mahiyet) dayal\u0131 bilim anlay\u0131\u015f\u0131 ile modern pozitivist ve yap\u0131salc\u0131 bilim anlay\u0131\u015f\u0131 k\u0131yaslan\u0131r. Modern bilimde nesne, fenomenin a\u00e7\u0131klanmas\u0131 i\u00e7in teorik olarak kurulurken, Aristoteles\u2019te nesne, varl\u0131\u011f\u0131n \u00f6z\u00fcne dayanan bir tan\u0131ma sahiptir. Kant\u2019\u0131n sentetik apriori yarg\u0131lar\u0131nda g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, modern epistemoloji bile Aristoteles\u2019in \u00e7izgisinden tam olarak kopamam\u0131\u015ft\u0131r.<\/li>\n
  4. Cevherin Sistemden \u00c7\u0131kar\u0131lmas\u0131yla Do\u011fan Sorunlar:<\/strong>
    \n\u00c7itil, cevher kavram\u0131n\u0131n sistemden \u00e7\u0131kar\u0131lmas\u0131yla (\u00f6zellikle modern mekanik d\u00fcnya tasavvurunda) bilin\u00e7, canl\u0131l\u0131k ve i\u00e7kinlik gibi meselelerin a\u00e7\u0131klanamaz hale geldi\u011fini savunur. Bu eksikli\u011fin, teolojiyle ilgili sorunlar\u0131 da beraberinde getirdi\u011fi ifade edilir. Aristoteles\u2019in sisteminde suretin ve cevherin asli failli\u011fe yer a\u00e7mas\u0131, canl\u0131l\u0131k ve zihinsellik gibi problemleri daha g\u00fc\u00e7l\u00fc temellerle kar\u015f\u0131lamay\u0131 m\u00fcmk\u00fcn k\u0131labilir.<\/li>\n
  5. Tan\u0131m Kuram\u0131, Dil ve Mant\u0131k \u00dczerinden Felsefi D\u00f6n\u00fc\u015f\u00fcm:<\/strong>
    \nSeminerde klasik tan\u0131m kuram\u0131ndan \u00e7a\u011fda\u015f geometri ve mant\u0131ktaki d\u00f6n\u00fc\u015f\u00fcme ge\u00e7ilir. G\u00f6del\u2019in tamamlanamazl\u0131k teoremi ba\u011flam\u0131nda, tan\u0131m\u0131n nesneyi a\u00e7\u0131\u011fa \u00e7\u0131karma i\u015flevi sorgulan\u0131r. Tan\u0131m art\u0131k nesnenin \u00f6z\u00fcn\u00fc de\u011fil, bir dilsel kurgunun \u00f6\u011fesini temsil eder. Bu ise hakikat, varl\u0131k ve bilgi aras\u0131ndaki ili\u015fkileri temelden d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.<\/li>\n<\/ol>\n

    Sonu\u00e7:<\/strong>
    \nBu seminer, Aristoteles\u2019in suret, mahiyet ve tan\u0131m kavramlar\u0131 \u00e7er\u00e7evesinde geli\u015ftirdi\u011fi bilgi teorisinin, modern bilimle nas\u0131l kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131 ve \u00e7a\u011fda\u015f epistemolojik krizlerin klasik metafizik sorularla nas\u0131l ili\u015fkilendirilebilece\u011fini g\u00f6zler \u00f6n\u00fcne serer. Ayhan \u00c7itil, tan\u0131m\u0131n metafiziksel de\u011fil mant\u0131ksal ve yap\u0131sal bir d\u00fczlemde yeniden ele al\u0131nmas\u0131yla birlikte nesne-bilgi-hakikat ili\u015fkilerinin yeniden d\u00fc\u015f\u00fcn\u00fclmesi gerekti\u011fini vurgular.<\/p>\n

     <\/p>\n

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

      \n
    1. Form, Essence, and the Nature of Definition:<\/strong>
      \nThe seminar explores Aristotle\u2019s discussion in Book VII regarding the relationship between form and essence, particularly in relation to beings subject to kinesis<\/em> (movement or change). Form is presented as the unchanging principle beyond matter that defines individuality. It is argued that such forms can be known scientifically and accessed through definition and logos<\/em>.<\/li>\n
    2. Definition and the Structure of Knowledge:<\/strong>
      \nFor Aristotle, definition is not merely the name of a thing, but an expression of its essence. Scientific knowledge (burhan<\/em>) depends on such definitions. In contrast, modern science often reduces definition to relational constructs within axiomatic systems. \u00c7itil highlights that in contemporary mathematics, objects emerge with their definitions, making definition a stipulative rather than essential expression.<\/li>\n
    3. Comparison of Aristotelian and Modern Epistemologies:<\/strong>
      \nA major theme is the contrast between Aristotle\u2019s essentialist science (based on substance, form, and essence) and modern positivist or structuralist science. In modern frameworks, objects are constructed to explain phenomena, while in Aristotle, objects are understood through their intrinsic essence. Even in Kant\u2019s synthetic a priori judgments, the seminar notes a lingering connection to Aristotelian logic and metaphysics.<\/li>\n
    4. Problems Arising from the Removal of Substance:<\/strong>
      \n\u00c7itil argues that with the removal of the concept of substance\u2014especially in modern mechanistic worldviews\u2014consciousness, life, and immanence become increasingly difficult to explain. This also leads to theological implications. In contrast, Aristotle\u2019s notion of form and substance provides space for agency, thus offering firmer metaphysical ground for addressing problems of vitality and mentality.<\/li>\n
    5. Transformation of the Theory of Definition Through Language and Logic:<\/strong>
      \nThe seminar explores the transition from classical definition theory to its transformation in modern geometry and logic. In light of G\u00f6del\u2019s incompleteness theorem, the role of definition in revealing the object is questioned. Definitions now reflect linguistic constructs rather than essential realities, altering the fundamental relationship between truth, being, and knowledge.<\/li>\n<\/ol>\n

      Conclusion:<\/strong>
      \nThis seminar revisits Aristotle\u2019s theory of knowledge based on form, essence, and definition, contrasting it with modern science\u2019s conceptual constructions. \u00c7itil emphasizes the need to rethink the object\u2013knowledge\u2013truth triad, especially as definition shifts from a metaphysical to a structural-linguistic domain. The result is a renewed philosophical inquiry into the very foundations of epistemology.<\/p>\n

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

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