{"id":5772,"date":"2025-05-18T09:27:58","date_gmt":"2025-05-18T06:27:58","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5772"},"modified":"2025-05-18T09:27:58","modified_gmt":"2025-05-18T06:27:58","slug":"esref-altas-ibn-sina-uyunul-hikme-okumalari-4-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-ibn-sina-uyunul-hikme-okumalari-4-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e: \u0130BN S\u00ceN\u00c2, UY\u00dbN\u00dc’L-H\u0130KME OKUMALARI 4. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e: \u0130BN S\u00ceN\u00c2, UY\u00dbN\u00dc’L-H\u0130KME OKUMALARI 4. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u0130bn S\u00een\u00e2\u2019n\u0131n fizik ve tabiat felsefesi ba\u011flam\u0131nda \u201cmekan\u201d kavram\u0131n\u0131 nas\u0131l ele ald\u0131\u011f\u0131n\u0131 a\u00e7\u0131klamay\u0131 ama\u00e7lar. E\u015fref Alta\u015f, evrenin mek\u00e2nsal yap\u0131s\u0131na dair tart\u0131\u015fmalar\u0131 Aristo, Eflatun ve kel\u00e2mc\u0131 gelenekle kar\u015f\u0131la\u015ft\u0131rmal\u0131 bi\u00e7imde ele alarak \u0130bn S\u00een\u00e2\u2019n\u0131n \u00f6zg\u00fcn pozisyonunu belirler. Alemin mekan\u0131 olup olmad\u0131\u011f\u0131, mekan\u0131n mahiyeti ve hareketle ili\u015fkisi temel meseleler olarak ele al\u0131n\u0131r.<\/p>\n

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

    \n
  1. Alemin Mek\u00e2n\u0131 Sorunu ve Klasik Felsef\u00ee Arka Plan<\/strong><\/li>\n<\/ol>\n

    Alemin bir mek\u00e2nda olup olamayaca\u011f\u0131 tart\u0131\u015fmas\u0131 Aristo, \u0130bn S\u00een\u00e2 ve Kind\u00ee gibi d\u00fc\u015f\u00fcn\u00fcrlerin sistemlerinde farkl\u0131l\u0131k g\u00f6sterir. Aristo evreni mek\u00e2nl\u0131 ama ezel\u00ee kabul ederken, Kind\u00ee hem zamansal hem mek\u00e2nsal sonlulu\u011fu savunur. \u0130bn S\u00een\u00e2, alemin zamansal de\u011fil ama mek\u00e2nsal olarak sonlu oldu\u011funu belirtir.<\/p>\n

      \n
    1. Mek\u00e2n\u0131n Tan\u0131m\u0131 ve Ontolojik Stat\u00fcs\u00fc<\/strong><\/li>\n<\/ol>\n

      Mek\u00e2n\u0131n cisim mi, cevher mi, araz m\u0131 oldu\u011fu tart\u0131\u015f\u0131l\u0131r. Cisim veya akli cevher olarak tan\u0131mlanamayaca\u011f\u0131 g\u00f6sterilir; araz olmas\u0131 durumunda da devre d\u00fc\u015fece\u011fi i\u00e7in reddedilir. Mek\u00e2n\u0131n varl\u0131\u011f\u0131, cismin yer kaplamas\u0131 ve i\u015faret edilebilir olmas\u0131 gibi bedih\u00ee delillerle savunulur.<\/p>\n

        \n
      1. Mek\u00e2n\u0131n Boyut, Y\u00fczey ve Ku\u015fatma Kavramlar\u0131yla \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

        \u0130ki temel g\u00f6r\u00fc\u015f \u00f6ne \u00e7\u0131kar: Mek\u00e2n\u0131n cismin t\u00fcm boyutlar\u0131yla \u00f6rt\u00fc\u015ft\u00fc\u011f\u00fc \u201cboyutsal\u201d g\u00f6r\u00fc\u015f ve sadece y\u00fczeyiyle temas etti\u011fi \u201cy\u00fczeysel\u201d g\u00f6r\u00fc\u015f. Aristo\u2019nun y\u00fczey g\u00f6r\u00fc\u015f\u00fcne g\u00f6re mek\u00e2n, ku\u015fatan cismin ku\u015fat\u0131lan cisme temas etti\u011fi y\u00fczeydir. Ancak bu g\u00f6r\u00fc\u015fe y\u00f6nelik ciddi mant\u0131ksal ve fiziksel ele\u015ftiriler yap\u0131l\u0131r.<\/p>\n

          \n
        1. Kel\u00e2mc\u0131lar\u0131n Mevhum Mek\u00e2n Anlay\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

          Kel\u00e2mc\u0131lar, mek\u00e2n\u0131 vehimsel bir bo\u015fluk olarak kabul ederler. Bo\u015fluk, ontolojik de\u011fil zihinsel bir tasavvurdur. Bu g\u00f6r\u00fc\u015f, hareketin ger\u00e7ekle\u015febilmesi i\u00e7in bo\u015flu\u011fun zorunlu oldu\u011fu savunusuyla desteklenir.<\/p>\n

            \n
          1. Bo\u015fluk Tart\u0131\u015fmalar\u0131 ve \u0130bn S\u00een\u00e2\u2019n\u0131n Reddi<\/strong><\/li>\n<\/ol>\n

            \u0130bn S\u00een\u00e2, bo\u015flu\u011fu reddeder ve hareketin ancak dolu bir ortamda ger\u00e7ekle\u015febilece\u011fini savunur. Aristo\u2019ya dayanan bu g\u00f6r\u00fc\u015f, yo\u011funluk ve diren\u00e7 kavramlar\u0131yla form\u00fcle edilir. \u0130bn S\u00een\u00e2\u2019ya g\u00f6re bo\u015flukta hareketin h\u0131z\u0131 tan\u0131ms\u0131zd\u0131r ve bu mant\u0131ksal \u00e7eli\u015fkiye yol a\u00e7ar.<\/p>\n

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

            Bu seminer, mek\u00e2n\u0131n felsef\u00ee, fiziksel ve kel\u00e2m\u00ee a\u00e7\u0131lardan \u00e7ok boyutlu bir tart\u0131\u015fma konusu oldu\u011funu ortaya koyar. \u0130bn S\u00een\u00e2, mek\u00e2n\u0131 ne y\u00fczey ne de mutlak bo\u015fluk olarak g\u00f6r\u00fcr; onun yakla\u015f\u0131m\u0131, klasik fizik \u00e7er\u00e7evesinde sistemli bir ontoloji kurma \u00e7abas\u0131d\u0131r.<\/p>\n

             <\/p>\n

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

            This seminar explores Ibn S\u012bn\u00e2\u2019s treatment of the concept of \u201cplace\u201d (mak\u0101n) within the framework of natural philosophy. E\u015fref Alta\u015f presents a comparative analysis of classical philosophical approaches (Plato, Aristotle) and theological interpretations (kal\u0101m), highlighting Ibn S\u012bn\u00e2\u2019s unique position. The seminar focuses on whether the universe has a place, the ontological status of place, and its relation to movement.<\/p>\n

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

              \n
            1. The Problem of the Universe\u2019s Place<\/strong><\/li>\n<\/ol>\n

              Is the universe located in a place? This question generated differing views among thinkers: Aristotle accepted the eternality of a spatial universe; Kind\u012b argued for both temporal and spatial finitude; Ibn S\u012bn\u00e2 affirms spatial but not temporal finitude, claiming the universe is not in a place like other bodies.<\/p>\n

                \n
              1. Defining Place and Its Ontological Status<\/strong><\/li>\n<\/ol>\n

                Is place a body, a substance, or an accident? Ibn S\u012bn\u00e2 rejects all three: it cannot be a body or a substantial form, and if it were an accident, it would result in logical contradictions. Instead, place is affirmed through self-evident physical experiences such as containment, location, and positional relations.<\/p>\n

                  \n
                1. Dimensions, Surfaces, and Enclosure<\/strong><\/li>\n<\/ol>\n

                  Two theories are addressed: one holds that place coincides with the full dimensions of a body; the other, attributed to Aristotle, argues that place is the inner surface of the containing body. Ibn S\u012bn\u00e2 critiques both views, especially the latter, for its logical and physical inconsistencies.<\/p>\n

                    \n
                  1. The Kal\u0101m Perspective: Imaginary Place<\/strong><\/li>\n<\/ol>\n

                    Kal\u0101m theologians assert that place is merely imagined\u2014a conceptual void. For them, movement presupposes emptiness, which serves as the precondition for spatial change. This perspective contrasts with Ibn S\u012bn\u00e2\u2019s rejection of vacuum and his commitment to physical continuity.<\/p>\n

                      \n
                    1. The Vacuum Debate and Ibn S\u012bn\u00e2\u2019s Rejection<\/strong><\/li>\n<\/ol>\n

                      Ibn S\u012bn\u00e2, following Aristotle, denies the possibility of vacuum, arguing that movement depends on the medium\u2019s density and resistance. In a vacuum, speed would be undefined, rendering motion incoherent. Hence, a true vacuum cannot exist.<\/p>\n

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

                      Seminar 4 reveals the multidimensional nature of the concept of place in classical thought. Ibn S\u012bn\u00e2\u2019s view neither equates place with surface nor accepts it as an empty void. His position offers a systematic ontological model grounded in Aristotelian physics.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      E\u015eREF ALTA\u015e: \u0130BN S\u00ceN\u00c2, UY\u00dbN\u00dc’L-H\u0130KME OKUMALARI 4. 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-5772","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5772","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=5772"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5772\/revisions"}],"predecessor-version":[{"id":5773,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5772\/revisions\/5773"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5772"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}