{"id":5757,"date":"2025-05-18T09:03:53","date_gmt":"2025-05-18T06:03:53","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5757"},"modified":"2025-05-18T09:03:53","modified_gmt":"2025-05-18T06:03:53","slug":"esref-altas-ebheri-isaguci-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-ebheri-isaguci-1-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e: EBHER\u0130, \u0130SAGUC\u0130 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e: EBHER\u0130, \u0130SAGUC\u0130 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, E\u015fref Alta\u015f taraf\u0131ndan verilen \u00ces\u00e2g\u00fbc\u00ee okumalar\u0131n\u0131n giri\u015f dersidir. Ama\u00e7, mant\u0131k disiplininin do\u011fu\u015funu, felsefe tarihindeki konumunu ve \u00f6zellikle \u0130sl\u00e2m d\u00fc\u015f\u00fcncesindeki yerini tarihsel ve kavramsal olarak \u00e7er\u00e7evelemektir. Aristo\u2019dan Farabi\u2019ye, Porphyrios\u2019tan \u0130bn S\u00een\u00e2\u2019ya kadar uzanan mant\u0131k gelene\u011fi i\u00e7inde \u00ces\u00e2g\u00fbc\u00eenin fonksiyonu a\u00e7\u0131klan\u0131r. Mant\u0131k ilminin sofistik \u015f\u00fcphecili\u011fe kar\u015f\u0131 nas\u0131l bir bilgi d\u00fczeni \u00f6nerdi\u011fi vurgulan\u0131rken, mant\u0131\u011f\u0131n temel kavramlar\u0131 ve tarihsel seyri tan\u0131t\u0131l\u0131r.<\/p>\n

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

    \n
  1. Felsefe Tarihinden Mant\u0131\u011fa Giden Yol<\/strong><\/li>\n<\/ol>\n

    Seminer, Thales, Herakleitos ve Parmenides gibi ilk filozoflar\u0131n varl\u0131k hakk\u0131ndaki g\u00f6r\u00fc\u015flerini mant\u0131k a\u00e7\u0131s\u0131ndan analiz eder. Herakleitos\u2019un s\u00fcrekli de\u011fi\u015fim \u00f6\u011fretisiyle Parmenides\u2019in \u00f6zde\u015flik ve \u00e7eli\u015fmezlik ilkesi \u00e7at\u0131\u015f\u0131r. Bu \u00e7at\u0131\u015fma, mant\u0131\u011f\u0131n temel ilkelerinin felsefi gereklili\u011fini do\u011furur. \u00d6zellikle sofistlerin hakikati izaf\u00eele\u015ftiren iddialar\u0131, mant\u0131\u011f\u0131n epistemolojik bir zorunluluk olarak ortaya \u00e7\u0131kmas\u0131na neden olur.<\/p>\n

      \n
    1. Sokrat, Platon ve Aristo \u00dczerinden Kavramsal Temeller<\/strong><\/li>\n<\/ol>\n

      Sokrat\u2019\u0131n \u201cahlaki t\u00fcmeller\u201d \u00f6\u011fretisi ve do\u011furtma y\u00f6ntemi, tan\u0131m aray\u0131\u015f\u0131n\u0131n bir ifadesidir. Platon\u2019un idea \u00f6\u011fretisiyle kavramsal sabitli\u011fi iddia etmesi, Aristoteles\u2019in bu kavramlar\u0131 tan\u0131mlama ve s\u0131n\u0131flama sistemine zemin haz\u0131rlar. Aristo, tan\u0131m\u0131n nedenlerle desteklenmesi gerekti\u011fini savunur ve sofistleri bu a\u00e7\u0131dan ele\u015ftirir.<\/p>\n

        \n
      1. Aristoteles\u2019in Mant\u0131k K\u00fclliyat\u0131 ve Organon<\/strong><\/li>\n<\/ol>\n

        Kategoriler, \u00d6nermeler, K\u0131yas, Burhan, Cedel, Safsata, Hitabet ve \u015eiir adl\u0131 sekiz eser, Aristoteles\u2019in mant\u0131k k\u00fclliyat\u0131n\u0131 olu\u015fturur. Bu yap\u0131, sonradan “Organon” ad\u0131yla bir sistem olarak tasnif edilmi\u015ftir. Mant\u0131k, \u00f6zne\u2013y\u00fcklem ili\u015fkileri, \u00f6nerme bi\u00e7imleri ve k\u0131yas ilkeleri \u00fczerine temellendirilir.<\/p>\n

          \n
        1. Porphyrios ve \u00ces\u00e2g\u00fbc\u00ee\u2019nin \u0130\u015flevi<\/strong><\/li>\n<\/ol>\n

          Porphyrios\u2019un \u00ces\u00e2g\u00fbc\u00ee adl\u0131 k\u0131sa metni, Aristo\u2019nun \u201cKategoriler\u201dine giri\u015f niteli\u011findedir. Be\u015f t\u00fcmel (cins, t\u00fcr, fas\u0131l, h\u00e2ssa, araz) kavramlar\u0131n\u0131 a\u00e7\u0131klamak \u00fczere yaz\u0131lm\u0131\u015ft\u0131r. Bu metin \u0130slam d\u00fcnyas\u0131nda yayg\u0131nla\u015fm\u0131\u015f, \u00f6zellikle Farabi, \u0130bn S\u00een\u00e2 ve \u0130hvan-\u0131 Safa taraf\u0131ndan yeniden yorumlanm\u0131\u015ft\u0131r.<\/p>\n

            \n
          1. \u0130slam D\u00fc\u015f\u00fcncesinde Mant\u0131k Gelene\u011fi ve Farabi<\/strong><\/li>\n<\/ol>\n

            Farabi, mant\u0131k k\u00fclliyat\u0131n\u0131 yeniden derleyip sistemle\u015ftirmi\u015ftir. Ona g\u00f6re mant\u0131k, d\u00fc\u015f\u00fcnceye y\u00f6n veren bir \u00f6l\u00e7\u00fcd\u00fcr. Farabi\u2019nin \u0130sagoci adl\u0131 eseri, Aristo\u2019nun de\u011fil, \u00f6nermelere giri\u015f olarak tasarlanm\u0131\u015ft\u0131r. Mant\u0131k m\u00fcfredat\u0131, \u0130bn S\u00een\u00e2\u2019dan itibaren derinle\u015fmi\u015f ve kategoriler d\u0131\u015far\u0131da b\u0131rak\u0131larak yeni sistematikler olu\u015fturulmu\u015ftur.<\/p>\n

              \n
            1. Ebher\u00ee\u2019nin \u00ces\u00e2g\u00fbc\u00ee\u2019sinin Konumu<\/strong><\/li>\n<\/ol>\n

              Ebher\u00ee\u2019nin metni, sadece be\u015f t\u00fcmeli de\u011fil, mant\u0131\u011f\u0131n tamam\u0131na dair \u00f6zet kurallar\u0131 i\u00e7erir. Laf\u0131z, anlam, delalet yollar\u0131 (mutabakat, tazammun, iltizam) ve m\u00fcfret-m\u00fcrekkep ayr\u0131m\u0131 gibi temel meseleler, mant\u0131k teorisinin yap\u0131ta\u015flar\u0131 olarak ele al\u0131n\u0131r. Ayr\u0131ca t\u00fcmel\u2013tikel (k\u00fclli\u2013c\u00fcz\u2019\u00ee) ayr\u0131m\u0131 \u00fczerinden tan\u0131m, kavram ve \u00f6nerme tart\u0131\u015fmalar\u0131 yap\u0131l\u0131r.<\/p>\n

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

              Bu giri\u015f semineri, mant\u0131\u011f\u0131n tarihsel gereklili\u011fini sofistlerden Aristoteles\u2019e, oradan \u0130slam mant\u0131k\u00e7\u0131lar\u0131na uzanan bir hat \u00fczerinde temellendirir. E\u015fref Alta\u015f, \u00ces\u00e2g\u00fbc\u00eenin mant\u0131k sistemati\u011fi i\u00e7indeki yerini belirleyerek, d\u00fc\u015f\u00fcncenin kurall\u0131 bir bi\u00e7imde i\u015flemesi i\u00e7in gerekli olan temel kavramlar\u0131 ve yap\u0131 ta\u015flar\u0131n\u0131 sistematik bi\u00e7imde sunar. Bu oturum, mant\u0131k ilminin hem teorik hem tarihsel zeminine dair derinlikli bir fark\u0131ndal\u0131k kazand\u0131r\u0131r.<\/p>\n

               <\/p>\n

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

              This introductory seminar presents the historical and conceptual foundations of logic through the lens of Ath\u012br al-D\u012bn al-Abhar\u012b\u2019s Is\u0101gh\u016bj\u012b, a widely studied primer in classical Islamic logical tradition. E\u015fref Alta\u015f outlines the emergence of logic as a response to sophistic relativism, drawing connections from Pre-Socratic philosophy to Aristotelian formal logic and its development within the Islamic intellectual tradition. The seminar situates Is\u0101gh\u016bj\u012b within this broader history and emphasizes its role in organizing thought and securing valid reasoning.<\/p>\n

              Key Themes<\/strong><\/p>\n

                \n
              1. From Early Philosophy to the Birth of Logic<\/strong><\/li>\n<\/ol>\n

                The seminar opens with the views of Thales, Heraclitus, and Parmenides, analyzing their metaphysical claims from a logical perspective. The tension between Heraclitus\u2019s doctrine of perpetual change and Parmenides\u2019s principle of identity and non-contradiction underscores the need for a stable logical framework. The rise of sophistry and its relativization of truth provoked the development of logic as a discipline to preserve rational discourse.<\/p>\n

                  \n
                1. Socrates, Plato, and Aristotle on Conceptual Foundations<\/strong><\/li>\n<\/ol>\n

                  Socrates\u2019 focus on ethical universals and dialectical questioning laid the groundwork for the pursuit of definitions. Plato\u2019s theory of Forms anchored meaning in ideal, unchanging entities. Aristotle refined these insights by introducing structured classification and argumentation, linking definitions to causal explanations and systematizing logical principles.<\/p>\n

                    \n
                  1. Aristotle\u2019s Logical Corpus and the Organon<\/strong><\/li>\n<\/ol>\n

                    The eight logical works of Aristotle\u2014Categories, On Interpretation, Prior and Posterior Analytics, Topics, Sophistical Refutations, Rhetoric, and Poetics\u2014formed the Organon. These texts built a framework of predication, propositional logic, and syllogistic inference that became foundational in both Hellenistic and Islamic traditions.<\/p>\n

                      \n
                    1. Porphyry\u2019s Is\u0101gh\u016bj\u012b and Its Function<\/strong><\/li>\n<\/ol>\n

                      Porphyry\u2019s Isagoge (Is\u0101gh\u016bj\u012b) served as an introduction to Aristotle\u2019s Categories, elaborating on the five predicables (genus, species, differentia, property, accident). This concise text became central to logic education in the Islamic world, receiving extensive commentary and adaptation by thinkers like al-F\u0101r\u0101b\u012b, Avicenna, and the Brethren of Purity.<\/p>\n

                        \n
                      1. Logic in the Islamic Intellectual Tradition \u2013 Al-F\u0101r\u0101b\u012b\u2019s Role<\/strong><\/li>\n<\/ol>\n

                        Al-F\u0101r\u0101b\u012b restructured Aristotle\u2019s logical works and treated logic as a tool (miqy\u0101s) that regulates thought. His Is\u0101gh\u016bj\u012b differs from Aristotle\u2019s in intent, serving as an introduction to propositions and inferential structures. From Avicenna onward, logic curricula evolved by omitting certain Aristotelian categories and developing more systematized schemes.<\/p>\n

                          \n
                        1. The Place of Abhar\u012b\u2019s Is\u0101gh\u016bj\u012b<\/strong><\/li>\n<\/ol>\n

                          Abhar\u012b\u2019s version of Is\u0101gh\u016bj\u012b goes beyond the five predicables to include foundational rules of the entire logical system. It addresses linguistic expression, meaning, and modes of signification (mut\u0101baqa, ta\u1e0dammun, iltiz\u0101m), as well as the distinction between simple and compound expressions. These concepts establish the groundwork for further study of terms, definitions, and propositions.<\/p>\n

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

                          This opening seminar presents a rich intellectual genealogy of logic, from the early Greek philosophers to its full articulation in the Islamic world. By positioning Abhar\u012b\u2019s Is\u0101gh\u016bj\u012b as both a summary and extension of classical logic, E\u015fref Alta\u015f sets the stage for a methodical and historically aware exploration of logic as a discipline. The session emphasizes that logic is not merely formal but also a deeply rooted epistemological tool necessary for structured and truthful thought.<\/p>\n

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                          E\u015eREF ALTA\u015e: EBHER\u0130, \u0130SAGUC\u0130 1. SEM\u0130NER \u00d6ZET\u0130 Dersin Amac\u0131 ve […]<\/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-5757","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5757","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=5757"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5757\/revisions"}],"predecessor-version":[{"id":5758,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5757\/revisions\/5758"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5757"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}