{"id":5768,"date":"2025-05-18T09:26:18","date_gmt":"2025-05-18T06:26:18","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5768"},"modified":"2025-05-18T09:26:18","modified_gmt":"2025-05-18T06:26:18","slug":"esref-altas-ibn-sina-uyunul-hikme-okumalari-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-ibn-sina-uyunul-hikme-okumalari-2-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e: \u0130BN S\u00ceN\u00c2, UY\u00dbN\u00dc’L-H\u0130KME OKUMALARI 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e: \u0130BN S\u00ceN\u00c2, UY\u00dbN\u00dc’L-H\u0130KME OKUMALARI 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi:<\/strong>
\nBu seminer, \u0130bn S\u00een\u00e2\u2019n\u0131n Uy\u00fbn\u00fc\u2019l-hikme<\/em> adl\u0131 eserinden hareketle klasik fizik ve metafizik ayr\u0131m\u0131n\u0131 detayland\u0131rmakta ve d\u00f6rt neden (madde, suret, fail, gaye) teorisini temellendirmektedir. E\u015fref Alta\u015f, fiziksel varl\u0131\u011f\u0131n olu\u015fumunu sa\u011flayan ilke ve unsurlar\u0131 hem Aristoteles\u00e7i hem de \u0130bn S\u00een\u00e2c\u0131 \u00e7er\u00e7evede a\u00e7\u0131klayarak tabiat fikri, zorunluluk-m\u00fcmk\u00fcnl\u00fck ayr\u0131m\u0131 ve kel\u00e2m\u00ee ele\u015ftiriler \u00fczerinden kapsaml\u0131 bir de\u011ferlendirme sunar.<\/p>\n

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

    \n
  1. Bilimlerin Hiyerar\u015fisi ve Ontolojik S\u0131ralama<\/strong>
    \n\u0130bn S\u00een\u00e2\u2019ya g\u00f6re fizik, matematik ve metafizik aras\u0131nda hiyerar\u015fik bir ili\u015fki vard\u0131r. Fizik, duyusal nesneleri; matematik, soyut ili\u015fkileri; metafizik ise varl\u0131\u011f\u0131n ilkelerini konu edinir. Bu s\u0131ralama, e\u011fitimde tersten (fizikten metafizi\u011fe), varl\u0131kta ise do\u011frudan (metafizikten fizi\u011fe) i\u015fler.<\/li>\n
  2. D\u00f6rt Neden \u00d6\u011fretisi<\/strong>
    \n\u0130bn S\u00een\u00e2, her varl\u0131\u011f\u0131n tam olarak anla\u015f\u0131lmas\u0131 i\u00e7in d\u00f6rt nedene ihtiya\u00e7 oldu\u011funu belirtir:<\/li>\n<\/ol>\n
      \n
    • Maddi neden<\/strong> (hey\u00fbl\u00e2): Potansiyel ve bi\u00e7imsiz varl\u0131k zemini,<\/li>\n
    • S\u00fbr\u00ee neden<\/strong>: \u015eekil, t\u00fcr veya mahiyet kazand\u0131ran ilke,<\/li>\n
    • Fail neden<\/strong>: Varl\u0131\u011f\u0131 harekete ge\u00e7iren d\u0131\u015f ilke,<\/li>\n
    • Gaye neden<\/strong>: Failin fiilini ger\u00e7ekle\u015ftirmesini sa\u011flayan hedef.
      \nBu nedenler iki gruba ayr\u0131l\u0131r: i\u00e7 nedenler (madde, suret) ve d\u0131\u015f nedenler (fail, gaye).<\/li>\n<\/ul>\n
        \n
      1. Zorunlu ve M\u00fcmk\u00fcn Varl\u0131k Ayr\u0131m\u0131<\/strong>
        \nZorunlu varl\u0131k (Tanr\u0131), varl\u0131\u011f\u0131 i\u00e7in ba\u015fka bir ilkeye ihtiya\u00e7 duymaz; mahiyeti ile varl\u0131\u011f\u0131 \u00f6zde\u015ftir. M\u00fcmk\u00fcn varl\u0131klar ise varl\u0131k kazanabilmek i\u00e7in fail ve gayeye muhta\u00e7t\u0131r. Bu ontolojik ayr\u0131m, nedensellik yap\u0131s\u0131n\u0131n metafizik temelini olu\u015fturur.<\/li>\n
      2. Tabiat\u0131n Tan\u0131m\u0131 ve \u0130\u015flevi<\/strong>
        \n\u0130bn S\u00een\u00e2, tabiat\u0131 \u201cbir \u015feyin kendisinde bulunan, hareketin ve s\u00fck\u00fbnun ilkesi olan ilke\u201d olarak tan\u0131mlar. Bu ilke \u015fuursuzdur ancak y\u00f6nelimlidir; nesneleri do\u011falar\u0131na uygun hareket ettirir. Tabiat, zorunlu ve d\u00fczenli i\u015fleyen bir sistemdir.<\/li>\n
      3. Kel\u00e2mc\u0131lar\u0131n Tabiat Ele\u015ftirisi<\/strong>
        \nE\u015f\u2019ar\u00ee ve M\u00e2tur\u00eed\u00ee kel\u00e2mc\u0131lar, tabiat fikrini, Tanr\u0131’n\u0131n iradesinden ba\u011f\u0131ms\u0131z bir zorunluluk alan\u0131 olu\u015fturdu\u011fu gerek\u00e7esiyle ele\u015ftirir. M\u00e2tur\u00eed\u00ee, do\u011fada irade, bilgi ve hikmet olmadan d\u00fczenli fiillerin ger\u00e7ekle\u015femeyece\u011fini savunur. E\u015f\u2019ar\u00ee gelenek ise do\u011fada zorunluluk bulunmad\u0131\u011f\u0131n\u0131, sebeplerin sadece al\u0131\u015fkanl\u0131k d\u00fczeyinde etkili oldu\u011funu ileri s\u00fcrer.<\/li>\n
      4. Sonsuzluk Tart\u0131\u015fmas\u0131 ve Fizikte Sonluluk<\/strong>
        \n\u0130bn S\u00een\u00e2\u2019ya g\u00f6re evren, cisim ve boyut bak\u0131m\u0131ndan bilfiil sonsuz olamaz. Sonsuz bir boyutun farz edilmesi \u00e7eli\u015fkili sonu\u00e7lara yol a\u00e7ar. Bu g\u00f6r\u00fc\u015fe kar\u015f\u0131, Fahrudd\u00een R\u00e2z\u00ee gibi d\u00fc\u015f\u00fcn\u00fcrler Cantor\u2019un sonsuzluk teorisine benzer \u015fekilde, sonsuz k\u00fcmenin alt k\u00fcmesinin yine sonsuz olabilece\u011fini \u00f6ne s\u00fcrerek itiraz eder.<\/li>\n<\/ol>\n

        Sonu\u00e7:<\/strong>
        \nBu seminer, \u0130bn S\u00een\u00e2\u2019n\u0131n do\u011fa anlay\u0131\u015f\u0131n\u0131 nedensellik, zorunluluk ve metafizik zemin \u00fczerinden ele alarak fizik\u00ee varl\u0131klar\u0131n olu\u015fumu ve d\u00fczeni hakk\u0131nda sistematik bir \u00e7er\u00e7eve sunar. Tabiat\u0131n zorunlu bir ilke olarak konumland\u0131r\u0131lmas\u0131, kel\u00e2m\u00ee d\u00fc\u015f\u00fcncede ele\u015ftirilere konu olurken, seminerde bu iki yakla\u015f\u0131m felsefi kar\u015f\u0131la\u015ft\u0131rmalarla derinle\u015ftirilir. B\u00f6ylece \u0130bn S\u00een\u00e2\u2019n\u0131n klasik do\u011fa felsefesi i\u00e7indeki \u00f6zg\u00fcn yeri belirginle\u015fir.<\/p>\n

         <\/p>\n

        Seminar Purpose and Content:<\/strong>
        \nThis seminar examines Ibn S\u012bn\u0101\u2019s analysis of classical natural philosophy and metaphysics in Uy\u016bn al-<\/em>\u1e24ikma<\/em>, focusing on the theory of the four causes and the nature of physical existence. E\u015fref Alta\u015f presents a systematic reading of Ibn S\u012bn\u0101\u2019s understanding of causality, the hierarchy of sciences, and the essential distinction between necessary and contingent beings. The seminar also explores how this Avicennian framework contrasts with and is critiqued by the Islamic theological (kal\u0101m) tradition.<\/p>\n

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

          \n
        1. Hierarchy of Sciences and Ontological Order<\/strong>
          \nIbn S\u012bn\u0101 places physics, mathematics, and metaphysics in a vertical epistemic hierarchy:<\/li>\n<\/ol>\n
            \n
          • Physics deals with sensory objects,<\/li>\n
          • Mathematics with abstract relations,<\/li>\n
          • Metaphysics with the principles of being itself.
            \nAlta\u015f notes that in education the journey moves from physics to metaphysics, while in reality being flows from metaphysics to physics.<\/li>\n<\/ul>\n
              \n
            1. The Four Causes<\/strong>
              \nIbn S\u012bn\u0101 adopts Aristotle\u2019s theory of causality, dividing the four causes into two internal (matter and form) and two external (agent and end):<\/li>\n<\/ol>\n
                \n
              • Material cause (hay\u016bl\u0101)<\/strong>: The passive substratum,<\/li>\n
              • Formal cause<\/strong>: The specific form or essence,<\/li>\n
              • Efficient cause<\/strong>: The agent or initiator of existence,<\/li>\n
              • Final cause<\/strong>: The purpose or aim for which a thing exists.
                \nUnderstanding all four is necessary to grasp the full reality of a thing.<\/li>\n<\/ul>\n
                  \n
                1. Necessary vs. Contingent Beings<\/strong>
                  \nThe seminar emphasizes the metaphysical distinction between:<\/li>\n<\/ol>\n
                    \n
                  • Necessary Being<\/strong> (God): whose essence is identical with existence,<\/li>\n
                  • Contingent Beings<\/strong>: whose existence depends on external causes (agent and aim).
                    \nThis distinction underpins Ibn S\u012bn\u0101\u2019s causal metaphysics.<\/li>\n<\/ul>\n
                      \n
                    1. Definition and Function of Nature (<\/strong>\u1e6cab\u012b<\/strong>\u02bfa)<\/strong>
                      \nIbn S\u012bn\u0101 defines nature as \u201can intrinsic principle of motion and rest.\u201d Nature, though unconscious, has an internal directionality and operates according to a rational order. This makes it both the explanation for and the instrument of physical change.<\/li>\n
                    2. Theological Critique of Nature<\/strong>
                      \nKal\u0101m scholars such as the Ash\u02bfar\u012bs and M\u0101tur\u012bd\u012bs reject the concept of nature as a deterministic and independent system. The M\u0101tur\u012bd\u012bs argue that purposeful action cannot occur without will and knowledge. The Ash\u02bfar\u012bs go further, asserting that natural causality is illusory and that what appears as cause and effect is merely habitual conjunction by divine will.<\/li>\n
                    3. The Problem of Infinity in Physical Bodies<\/strong>
                      \nIbn S\u012bn\u0101 argues that actual physical infinity is impossible. A body cannot have infinite dimensions or parts. Later scholars such as Fakhr al-D\u012bn al-R\u0101z\u012b challenge this claim, offering anticipatory versions of set-theoretical arguments (akin to Cantor), suggesting that a whole can be infinite while its parts remain infinite as well.<\/li>\n<\/ol>\n

                      Conclusion:<\/strong>
                      \nThis seminar presents Ibn S\u012bn\u0101\u2019s conception of physical reality as a rational, hierarchically ordered system governed by four causes and rooted in the distinction between necessary and contingent existence. His understanding of nature as a principle of order and movement stands in contrast to theological views that reject inherent causal structures. Through careful comparison, E\u015fref Alta\u015f frames Ibn S\u012bn\u0101\u2019s natural philosophy as both metaphysically rigorous and theologically provocative within the broader Islamic intellectual tradition.<\/p>\n

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

                      E\u015eREF ALTA\u015e: \u0130BN S\u00ceN\u00c2, UY\u00dbN\u00dc’L-H\u0130KME OKUMALARI 2. SEM\u0130NER \u00d6ZET\u0130 Dersin […]<\/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-5768","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5768","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=5768"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5768\/revisions"}],"predecessor-version":[{"id":5769,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5768\/revisions\/5769"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5768"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}