{"id":5273,"date":"2025-05-09T18:19:05","date_gmt":"2025-05-09T15:19:05","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5273"},"modified":"2025-05-09T18:19:05","modified_gmt":"2025-05-09T15:19:05","slug":"ekrem-demirliibn-tufeylhayy-bin-yakzan-okumalari-3-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirliibn-tufeylhayy-bin-yakzan-okumalari-3-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,\u0130BN TUFEYL,HAYY B\u0130N YAKZ\u00c2N OKUMALARI 3. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,\u0130BN TUFEYL,HAYY B\u0130N YAKZ\u00c2N OKUMALARI 3. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong><\/p>\n

Bu seminer, \u0130bn Tufeyl\u2019in Hayy bin Yakz\u00e2n adl\u0131 eserinin giri\u015f ve kurucu meselelerini kapsaml\u0131 bi\u00e7imde \u00e7\u00f6z\u00fcmlemektedir. \u00d6zellikle nazar\u00ee (akl\u00ee) bilgi ile zevk\u00ee (m\u00fc\u015ftak) bilgi aras\u0131ndaki kar\u015f\u0131tl\u0131k; din, felsefe ve tasavvufun hakikate ula\u015fma yollar\u0131 bak\u0131m\u0131ndan k\u0131yasland\u0131\u011f\u0131 \u00f6rneklerle a\u00e7\u0131mlan\u0131r. \u0130bn Tufeyl\u2019in geleneksel d\u00fc\u015f\u00fcnceye dair ele\u015ftirileri ve \u00f6zg\u00fcn y\u00f6ntemi \u00f6ne \u00e7\u0131kar\u0131l\u0131r.<\/p>\n

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

    \n
  1. Nazar ve M\u00fc\u015fahede Ayr\u0131m\u0131:<\/strong><\/li>\n<\/ol>\n

    Seminerin merkezinde nazar (teorik d\u00fc\u015f\u00fcnme) ile m\u00fc\u015fahede (kalb\u00ee zevk) aras\u0131ndaki kar\u015f\u0131la\u015ft\u0131rma yer al\u0131r. \u00c7inli ve Romal\u0131 ressamlar k\u0131ssas\u0131 bu fark\u0131 temsil eder. Bu kar\u015f\u0131tl\u0131k, tasavvufun zevk\u00ee bilgiyi merkeze almas\u0131yla felsefenin nazar\u00ee y\u00f6ntemi aras\u0131nda kurulur.<\/p>\n

      \n
    1. D\u00fc\u015f\u00fcnce Gelene\u011fi Ele\u015ftirisi ve Tasnifi:<\/strong><\/li>\n<\/ol>\n

      \u0130bn Tufeyl\u2019in metinde yapt\u0131\u011f\u0131 Do\u011fu-\u0130slam felsefesi ile End\u00fcl\u00fcs gelene\u011fi ayr\u0131m\u0131 dikkat \u00e7ekicidir. Farabi, \u0130bn S\u00een\u00e2, \u0130bn B\u00e2cce gibi isimler y\u00f6ntemsel tutars\u0131zl\u0131klar ve metafizik zay\u0131fl\u0131klar \u00fczerinden ele\u015ftirilir. \u00d6zellikle Farabi\u2019nin peygamberlik teorisi ve bireysellik anlay\u0131\u015f\u0131 sorgulan\u0131r.<\/p>\n

        \n
      1. Hakikatin K\u0131stas\u0131 ve Dilin Rol\u00fc:<\/strong><\/li>\n<\/ol>\n

        Hakikatin yaln\u0131zca teorik bilgiyle ula\u015f\u0131lamayaca\u011f\u0131, tasavvufun do\u011frudan tecr\u00fcbe etti\u011fi hakikate nazaran felsefenin s\u0131n\u0131rl\u0131 kald\u0131\u011f\u0131 iddia edilir. Dilin ve gelene\u011fin d\u0131\u015f\u0131na \u00e7\u0131kabilme imk\u00e2n\u0131, Hayy bin Yakz\u00e2n karakteri \u00fczerinden \u00f6rneklenir.<\/p>\n

          \n
        1. Hayy bin Yakz\u00e2n\u2019\u0131n Ontolojik Modeli:<\/strong><\/li>\n<\/ol>\n

          \u0130bn Tufeyl\u2019in anlat\u0131s\u0131nda bir insan\u0131n gelenek, toplum ve dilden yal\u0131t\u0131lm\u0131\u015f bi\u00e7imde hakikate ula\u015fabilmesi m\u00fcmk\u00fcn m\u00fcd\u00fcr sorusu tart\u0131\u015f\u0131l\u0131r. D\u00fc\u015f\u00fcnsel yaln\u0131zl\u0131kla geli\u015fen bir epistemoloji in\u015fa edilir. Hayy\u2019\u0131n geli\u015fimi, insan\u0131n kendili\u011finden d\u00fc\u015f\u00fcnsel ve varolu\u015fsal tek\u00e2m\u00fcl\u00fcn\u00fc g\u00f6steren bir modeldir.<\/p>\n

            \n
          1. Gaz\u00e2l\u00ee ve N\u00fcb\u00fcvvet Ele\u015ftirisi:<\/strong><\/li>\n<\/ol>\n

            \u0130bn Tufeyl, Gaz\u00e2l\u00ee\u2019nin avama hitap eden ikircikli yakla\u015f\u0131m\u0131n\u0131 ele\u015ftirir. N\u00fcb\u00fcvvetin hayal g\u00fcc\u00fcne indirgenmesi de reddedilir. N\u00fcb\u00fcvvetin, Tanr\u0131\u2019n\u0131n \u00f6zel tahsisi oldu\u011funa dair Ehl-i S\u00fcnnet g\u00f6r\u00fc\u015f\u00fc savunulur.<\/p>\n

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

            Bu seminer, \u0130bn Tufeyl\u2019in felsef\u00ee ve tasavvuf\u00ee epistemolojiyi tart\u0131\u015ft\u0131\u011f\u0131 giri\u015f b\u00f6l\u00fcm\u00fcn\u00fc detayland\u0131rarak hem teorik bilginin s\u0131n\u0131rlar\u0131n\u0131 hem de m\u00fc\u015fahedeye dayal\u0131 bilginin g\u00fcc\u00fcn\u00fc kar\u015f\u0131la\u015ft\u0131rmal\u0131 bi\u00e7imde sunar. Hakikat aray\u0131\u015f\u0131, felsefe-tasavvuf ili\u015fkisi ve dil-gelenek ele\u015ftirisi merkezdedir. Bir sonraki seminer, Hayy ve Apsal kar\u015f\u0131la\u015fmas\u0131yla yeni bir k\u0131r\u0131lma noktas\u0131n\u0131 ele alacakt\u0131r.<\/p>\n

             <\/p>\n

             <\/p>\n

            Purpose and Content of the Seminar<\/strong><\/p>\n

            This seminar offers a comprehensive analysis of the foundational themes in Ibn \u1e6cufayl\u2019s \u1e24ayy ibn Yaq\u1e93\u0101n. Central to the discussion is the contrast between theoretical (rational) knowledge and experiential (tasting) knowledge. The seminar compares the ways philosophy, religion, and Sufism each approach truth. It also highlights Ibn \u1e6cufayl\u2019s critique of traditional thought and his distinctive method.<\/p>\n

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

              \n
            1. The Distinction Between Reason and Witnessing<\/strong><\/li>\n<\/ol>\n

              At the core of the seminar is the comparison between na\u1e93ar (theoretical reasoning) and mush\u0101hada (direct spiritual experience). The parable of the Chinese and Roman painters is used to illustrate this contrast. Sufism prioritizes experiential truth, while philosophy emphasizes rational analysis.<\/p>\n

                \n
              1. Critique and Classification of Intellectual Traditions<\/strong><\/li>\n<\/ol>\n

                Ibn \u1e6cufayl distinguishes between Eastern-Islamic and Andalusian philosophical traditions. He critiques thinkers such as al-F\u0101r\u0101b\u012b, Ibn S\u012bn\u0101, and Ibn B\u0101jja for methodological inconsistencies and metaphysical shortcomings, especially in their theories of prophecy and individualism.<\/p>\n

                  \n
                1. The Criterion of Truth and the Role of Language<\/strong><\/li>\n<\/ol>\n

                  Truth is presented as inaccessible through reason alone. Sufism, by contrast, claims direct access to truth through experience. The possibility of moving beyond the constraints of language and tradition is explored through the character of \u1e24ayy ibn Yaq\u1e93\u0101n.<\/p>\n

                    \n
                  1. The Ontological Model of <\/strong>\u1e24<\/strong>ayy ibn Yaq<\/strong>\u1e93<\/strong>\u0101n<\/strong><\/li>\n<\/ol>\n

                    The narrative raises the question: can a human being attain truth without language, society, or tradition? Ibn \u1e6cufayl constructs an epistemology based on intellectual solitude, with \u1e24ayy’s development illustrating autonomous existential and philosophical maturation.<\/p>\n

                      \n
                    1. Critique of al-Ghaz\u0101l\u012b and the Theory of Prophethood<\/strong><\/li>\n<\/ol>\n

                      Ibn \u1e6cufayl criticizes al-Ghaz\u0101l\u012b\u2019s double-layered approach aimed at the masses. He rejects reducing prophethood to imagination. Instead, he aligns with the Sunn\u012b view that prophecy is a divinely assigned, unique form of knowledge.<\/p>\n

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

                      This seminar examines the limitations of theoretical knowledge and the strength of experiential truth through the introduction of Ibn \u1e6cufayl\u2019s narrative. It focuses on the relationship between philosophy and Sufism, critiques tradition and language, and frames \u1e24ayy ibn Yaq\u1e93\u0101n as a model of solitary intellectual awakening. The next seminar will explore a pivotal shift in the story: \u1e24ayy\u2019s encounter with the character Absal.<\/p>\n

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

                      EKREM DEM\u0130RL\u0130,\u0130BN TUFEYL,HAYY B\u0130N YAKZ\u00c2N OKUMALARI 3. SEM\u0130NER \u00d6ZET\u0130 Seminerin […]<\/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-5273","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5273","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=5273"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5273\/revisions"}],"predecessor-version":[{"id":5274,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5273\/revisions\/5274"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5273"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}