{"id":5637,"date":"2025-05-13T18:35:36","date_gmt":"2025-05-13T15:35:36","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5637"},"modified":"2025-05-13T18:35:36","modified_gmt":"2025-05-13T15:35:36","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-6-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-6-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 6. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 6. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Sadreddin Konev\u00ee’nin metafizik d\u00fc\u015f\u00fcncesinde Tanr\u0131-\u00e2lem ili\u015fkisinin iki temel yakla\u015f\u0131m\u0131 olan \u201cittis\u00e2l\u201d (s\u00fcreklilik) ve \u201cinfis\u00e2l\u201d (kopu\u015f) teorileri \u00e7er\u00e7evesinde ele al\u0131nmas\u0131n\u0131 ama\u00e7lar. Metafizik dilin do\u011fas\u0131, varl\u0131k anlay\u0131\u015f\u0131 ve bilgi imk\u00e2n\u0131 tart\u0131\u015fmalar\u0131 \u00fczerinden Konev\u00ee’nin ittis\u00e2lc\u0131 yakla\u015f\u0131m\u0131 a\u00e7\u0131klanarak, insan\u0131n Tanr\u0131 ile bilgi ve varl\u0131k ili\u015fkisi de\u011ferlendirilir.<\/p>\n

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

    \n
  1. Metafizik Dil ve Nesnel Ger\u00e7eklik Problemi:<\/strong><\/li>\n<\/ol>\n

    \u0130lk kaidede nesnel bilgi ve ger\u00e7ekli\u011fin m\u00fcmk\u00fcn oldu\u011fu kabul edilmi\u015fti. Bu do\u011frultuda metafizik dilin do\u011fas\u0131 tart\u0131\u015f\u0131larak, metafizikte kullan\u0131lan bir\u00e7ok terimin asl\u0131nda mecaz\u00ee bir ta\u015f\u0131ma ile do\u011fadan al\u0131nd\u0131\u011f\u0131 vurgulan\u0131r. Bilgi, dil arac\u0131l\u0131\u011f\u0131yla de\u011fil varl\u0131\u011f\u0131n mahiyetiyle kavran\u0131r.<\/p>\n

      \n
    1. \u0130kinci Kaide: \u00c2lemin Varolu\u015funa Dair \u0130lke:<\/strong><\/li>\n<\/ol>\n

      Seminerde ikinci kaide olarak \u00e2lemin varolu\u015funun bir hareket ve de\u011fi\u015fim oldu\u011fu belirtilir. Bu hareket, mecaz\u00ee anlamda metafizi\u011fe ta\u015f\u0131nsa da do\u011faya ait kavramlarla a\u00e7\u0131klanmaya \u00e7al\u0131\u015f\u0131l\u0131r. Konev\u00ee’nin anlay\u0131\u015f\u0131nda bu varolu\u015f Tanr\u0131\u2019dan sud\u00fbr eden bir t\u00fcr ontolojik ta\u015fmad\u0131r.<\/p>\n

        \n
      1. \u0130ttis\u00e2lci ve \u0130nfis\u00e2lci Teoriler:<\/strong><\/li>\n<\/ol>\n

        Tanr\u0131-\u00e2lem ili\u015fkisini a\u00e7\u0131klayan iki yakla\u015f\u0131m detayl\u0131 bi\u00e7imde tart\u0131\u015f\u0131l\u0131r. \u0130ttis\u00e2lci yakla\u015f\u0131m, Tanr\u0131 ile \u00e2lem aras\u0131nda ontolojik bir s\u00fcreklilik kurar ve bu nedenle epistemolojik olarak gnostik (marifet\u00e7i) bir yap\u0131ya sahiptir. \u0130nfis\u00e2lci yakla\u015f\u0131m ise Tanr\u0131 ile \u00e2lem aras\u0131nda kopukluk oldu\u011funu savunur; bu da epistemolojik olarak Tanr\u0131\u2019y\u0131 bilmenin ancak vahiyle m\u00fcmk\u00fcn oldu\u011funu iddia eder.<\/p>\n

          \n
        1. Konev\u00ee\u2019nin \u0130ttis\u00e2lci Tavr\u0131 ve Sonu\u00e7lar\u0131:<\/strong><\/li>\n<\/ol>\n

          Konev\u00ee, ittis\u00e2lci bir teorisyendir. Bu yakla\u015f\u0131mda, Tanr\u0131 ile \u00e2lem aras\u0131nda s\u00fcreklilik vard\u0131r ve bu da bilgi ve marifetin m\u00fcmk\u00fcn oldu\u011fu anlam\u0131na gelir. “Bir \u015fey kendisinden farkl\u0131 ve ona z\u0131t bir \u00fcr\u00fcn meydana getirmez” ilkesi, sud\u00fbrun z\u0131tt\u0131 olmayan bir \u015fekilde ger\u00e7ekle\u015fmesini a\u00e7\u0131klar.<\/p>\n

            \n
          1. Sud\u00fbr ve Teolojik Problemler:<\/strong><\/li>\n<\/ol>\n

            Sud\u00fbr teorisinin i\u00e7erdi\u011fi \u201cayr\u0131\u015fma\u201d problemi tart\u0131\u015f\u0131l\u0131r. Tanr\u0131\u2019n\u0131n m\u00fckemmelli\u011finden sud\u00fbr eden \u00e2lem neden eksik ve kusurludur sorusu g\u00fcndeme gelir. \u0130ttis\u00e2lcili\u011fin bu noktada epistemolojik ve ahl\u00e2k\u00ee bir s\u00fcreklilik iddias\u0131, Konev\u00ee’nin yakla\u015f\u0131m\u0131n\u0131n temelini olu\u015fturur.<\/p>\n

              \n
            1. Vahiy, Din, Ahlak ve Estetik A\u00e7\u0131s\u0131ndan Paradigmal Fark:<\/strong><\/li>\n<\/ol>\n

              \u0130nfis\u00e2lci teori, vahiyle bilgiye eri\u015fimi zorunlu k\u0131lar. Din, ahlak ve estetik gibi de\u011ferlerin kayna\u011f\u0131 insan ya da do\u011fa de\u011fil Tanr\u0131\u2019d\u0131r. Bu, S\u00fcnn\u00ee paradigman\u0131n temelini olu\u015fturur. \u0130ttis\u00e2lcili\u011fe g\u00f6re ise insan do\u011frudan Tanr\u0131\u2019y\u0131 bilebilir, bu da n\u00fcb\u00fcvvetin gerek\u00e7esini zay\u0131flat\u0131r.<\/p>\n

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

              Bu seminerde, Konev\u00ee\u2019nin Tanr\u0131-\u00e2lem ili\u015fkisini ittis\u00e2lci bir zemin \u00fczerine in\u015fa etti\u011fi g\u00f6sterilir. Dil, bilgi, varl\u0131k ve metafizik tart\u0131\u015fmalar\u0131 ba\u011flam\u0131nda ittis\u00e2l ve infis\u00e2l teorileri kar\u015f\u0131la\u015ft\u0131r\u0131lm\u0131\u015f, Konev\u00ee\u2019nin sud\u00fbr temelli yakla\u015f\u0131mla bilgi ve varl\u0131k aras\u0131nda kurdu\u011fu ili\u015fki felsef\u00ee ve teolojik sonu\u00e7lar\u0131yla birlikte ortaya konmu\u015ftur.<\/p>\n

               <\/p>\n

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

              This seminar examines \u1e62adr al-D\u012bn al-Q\u016bnaw\u012b\u2019s understanding of the God\u2013world relationship through two contrasting metaphysical paradigms: itti\u1e63\u0101l (continuity) and infi\u1e63\u0101l (disjunction). It focuses on the nature of metaphysical language, the structure of existence, and the possibility of knowledge, explaining how Q\u016bnaw\u012b adopts a continuity-based metaphysics to establish the intelligibility of the divine.<\/p>\n

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

                \n
              1. Metaphysical Language and the Problem of Objective Reality<\/strong><\/li>\n<\/ol>\n

                Building on the first principle, which affirms the possibility of objective knowledge, the seminar reflects on how metaphysical language often relies on metaphorical extensions of natural terms. Knowledge, however, is acquired not through language, but through the essence of being itself.<\/p>\n

                  \n
                1. Second Principle: The Motion of Existence<\/strong><\/li>\n<\/ol>\n

                  The second principle states that the world\u2019s existence is characterized by movement and transformation. Though this motion originates in the physical world, it is metaphorically transferred into metaphysics. For Q\u016bnaw\u012b, this existence flows as a kind of ontological overflow from God.<\/p>\n

                    \n
                  1. Continuity (Itti\u1e63\u0101l) vs. Disjunction (Infi\u1e63\u0101l) Theories<\/strong><\/li>\n<\/ol>\n

                    Two contrasting models of the God\u2013world relationship are explored. Itti\u1e63\u0101l posits an ontological continuity between God and the world, enabling gnostic or intuitive knowledge. Infi\u1e63\u0101l, on the other hand, maintains a radical separation, claiming that God can only be known through revelation.<\/p>\n

                      \n
                    1. Q\u016bnaw\u012b\u2019s Commitment to Continuity and Its Implications<\/strong><\/li>\n<\/ol>\n

                      Q\u016bnaw\u012b is committed to a continuity-based model, which affirms the possibility of knowing God directly. His maxim\u2014\u201ca thing does not produce something completely unlike or opposed to itself\u201d\u2014grounds his theory of emanation without contradiction or duality.<\/p>\n

                        \n
                      1. Theological Problems of the Emanation Theory<\/strong><\/li>\n<\/ol>\n

                        The seminar engages the classical question: if the world emanates from a perfect God, why is it imperfect? The continuity model offers an epistemological and ethical response: imperfection lies in the level of manifestation, not in the source.<\/p>\n

                          \n
                        1. Prophethood, Religion, Ethics, and Aesthetic Implications<\/strong><\/li>\n<\/ol>\n

                          In the infi\u1e63\u0101l model, knowledge of God is accessible only through revelation. Therefore, religion, ethics, and aesthetics are defined entirely by divine command. This constitutes the core of the Sunn\u012b paradigm. In the itti\u1e63\u0101l model, direct knowledge of God is possible, thus weakening the necessity of prophecy as the sole epistemic channel.<\/p>\n

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

                          This seminar demonstrates how Q\u016bnaw\u012b builds the God\u2013world relationship on a model of ontological continuity. By comparing itti\u1e63\u0101l and infi\u1e63\u0101l, it highlights how his emanation-based metaphysics redefines the link between being and knowledge with broad theological and philosophical consequences.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 6. SEM\u0130NER \u00d6ZET\u0130 […]<\/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-5637","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5637","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=5637"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5637\/revisions"}],"predecessor-version":[{"id":5638,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5637\/revisions\/5638"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5637"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}