{"id":5776,"date":"2025-05-18T09:29:27","date_gmt":"2025-05-18T06:29:27","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5776"},"modified":"2025-05-18T09:29:27","modified_gmt":"2025-05-18T06:29:27","slug":"esref-altas-ibn-sina-uyunul-hikme-okumalari-6-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-ibn-sina-uyunul-hikme-okumalari-6-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e: \u0130BN S\u00ceN\u00c2, UY\u00dbN\u00dc’L-H\u0130KME OKUMALARI 6. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e: \u0130BN S\u00ceN\u00c2, UY\u00dbN\u00dc’L-H\u0130KME OKUMALARI 6. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u0130bn S\u00een\u00e2\u2019n\u0131n Uy\u00fbn\u00fc\u2019l-hikme adl\u0131 eserinin sekizinci fasl\u0131nda ele al\u0131nan \u201czaman\u201d konusunu ayr\u0131nt\u0131l\u0131 bi\u00e7imde analiz etmektedir. Zaman\u0131n mahiyeti, varl\u0131\u011f\u0131, s\u00fcrekli ya da par\u00e7al\u0131 olup olmad\u0131\u011f\u0131, cevher mi yoksa araz m\u0131 oldu\u011fu gibi sorular \u00fczerinden hem \u0130sl\u00e2m felsefesi hem de kel\u00e2m gelene\u011fi \u00e7er\u00e7evesinde sistematik bir \u00e7\u00f6z\u00fcmleme yap\u0131l\u0131r. Seminer, zaman kavram\u0131n\u0131n felsefi d\u00fczlemde ne t\u00fcr kar\u015f\u0131tl\u0131klara konu oldu\u011funu ortaya koymakta; \u0130bn S\u00een\u00e2\u2019n\u0131n Aristocu \u00e7izgideki \u201cs\u00fcreklilik ve hareketin \u00f6l\u00e7\u00fcs\u00fc olarak zaman\u201d anlay\u0131\u015f\u0131 ile kel\u00e2mc\u0131lar\u0131n \u201czaman\u0131n vehm\u00ee olu\u015fu\u201d yakla\u015f\u0131m\u0131n\u0131 kar\u015f\u0131la\u015ft\u0131rmal\u0131 \u015fekilde ele almaktad\u0131r.<\/p>\n

    \n
  1. Zaman\u0131n Ontolojik Temellendirilmesi<\/strong><\/li>\n<\/ol>\n

    \u0130bn S\u00een\u00e2\u2019ya g\u00f6re zaman, cismin miktar\u0131 ve mek\u00e2n\u0131 gibi do\u011frudan ona ait bir \u00f6zellik de\u011fildir; hareketle birlikte olu\u015fan ve cismin \u201c\u00f6nce\u201d ve \u201csonra\u201d gibi y\u00fcklemlerle kavranmas\u0131na arac\u0131l\u0131k eden ayr\u0131 bir ger\u00e7ekliktir. Bu noktada zaman, cismin de\u011fil, hareketin bir uzant\u0131s\u0131d\u0131r. Zaman\u0131n varl\u0131\u011f\u0131n\u0131 temellendiren ilk delil, hareket eden bir cisimde g\u00f6zlenen \u201c\u00f6ncelik\u2013sonral\u0131k\u201d s\u0131ralamas\u0131n\u0131n cismin kendisinden de\u011fil, zaman\u0131n etkisinden kaynakland\u0131\u011f\u0131n\u0131 savunur.<\/p>\n

      \n
    1. Zaman\u2013H\u0131z\u2013Yol \u0130li\u015fkisi ve \u0130mk\u00e2n Kavram\u0131<\/strong><\/li>\n<\/ol>\n

      \u0130kinci delil, hareketin h\u0131z ve mesafe gibi kavramlarla ili\u015fkilendirilmesiyle zaman\u0131n zorunlulu\u011funu ortaya koyar. Ayn\u0131 mesafeyi farkl\u0131 h\u0131zlarla kat eden iki cisim, zaman\u0131n cismin kendi miktar\u0131ndan ayr\u0131 bir imkan alan\u0131 sundu\u011funu g\u00f6sterir. Bu ba\u011flamda \u201czaman\u201d, \u00f6l\u00e7\u00fclebilir bir de\u011fi\u015fme imk\u00e2n\u0131 ve d\u00fczenidir.<\/p>\n

        \n
      1. Zaman\u0131n Kategorik Konumu ve Araz Olarak Konumlan\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

        Zaman, filozoflara g\u00f6re \u201czat\u0131 kararl\u0131 olmayan s\u00fcrekli bir nicelik\u201dtir ve \u201caraz\u201d s\u0131n\u0131f\u0131na d\u00e2hildir. \u00c7izgi ve y\u00fczey gibi s\u00fcrekli niceliklerden farkl\u0131 olarak zaman\u0131n par\u00e7alar\u0131 (ge\u00e7mi\u015f-\u015fimdi-gelecek) ayn\u0131 anda var olmaz. Dolay\u0131s\u0131yla zaman, varl\u0131kta kararl\u0131l\u0131\u011f\u0131 olmayan bir araz olarak d\u00fc\u015f\u00fcn\u00fclmelidir.<\/p>\n

          \n
        1. Zaman\u0131n Farkl\u0131 Felsefi Anlay\u0131\u015flar\u0131<\/strong><\/li>\n<\/ol>\n

          Seminerde Aristocu, Eflatuncu, \u0130bn S\u00een\u00e2c\u0131, kel\u00e2mc\u0131, Ebu\u2019l-Berek\u00e2t el-Ba\u011fd\u00e2d\u00ee\u2019ye ait ve di\u011fer klasik zaman teorileri kar\u015f\u0131la\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. \u00d6zellikle Ba\u011fd\u00e2d\u00ee\u2019nin zaman \u015fuurunun \u201cvarl\u0131k \u015fuuru\u201d gibi evvel\u00ee ve bedih\u00ee oldu\u011funu \u00f6ne s\u00fcren yakla\u015f\u0131m\u0131 ayr\u0131nt\u0131land\u0131r\u0131lm\u0131\u015f; kel\u00e2mc\u0131lar\u0131n ise zaman\u0131 tamamen itibar\u00ee ve zihn\u00ee bir kurgu olarak de\u011ferlendirdi\u011fi vurgulanm\u0131\u015ft\u0131r.<\/p>\n

            \n
          1. Hareket-Zaman \u0130li\u015fkisi ve K\u0131s\u0131r D\u00f6ng\u00fc Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

            Zaman\u0131n hareketi \u00f6l\u00e7t\u00fc\u011f\u00fc, ancak ayn\u0131 zamanda hareketin zaman\u0131 var k\u0131ld\u0131\u011f\u0131 sav\u0131 \u00fczerinden bir k\u0131s\u0131r d\u00f6ng\u00fc sorunu ortaya konmu\u015f ve Aristocu gelenekte bu sorun \u00fczerinde nas\u0131l d\u00fc\u015f\u00fcn\u00fclmesi gerekti\u011fi tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Bu tart\u0131\u015fma, metafizik ile fizik aras\u0131ndaki s\u0131n\u0131r\u0131n bulan\u0131kla\u015ft\u0131\u011f\u0131 alanlardan biri olarak de\u011ferlendirilmi\u015ftir.<\/p>\n

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

            Bu seminer, \u0130bn S\u00een\u00e2\u2019n\u0131n zaman anlay\u0131\u015f\u0131n\u0131 hem felsefi hem kel\u00e2m\u00ee a\u00e7\u0131lardan sorgularken, zaman\u0131n varl\u0131k d\u00fczenindeki yerini tart\u0131\u015fmaya a\u00e7ar. Zaman\u0131n varl\u0131\u011f\u0131, s\u00fcreklili\u011fi, hareketle ili\u015fkisi ve zihinsel temsilleri \u00fczerinden y\u00fcr\u00fct\u00fclen bu tart\u0131\u015fma, klasik felsefenin temel metafizik problemlerinden birine derinlemesine n\u00fcfuz etmeyi ama\u00e7lamaktad\u0131r.<\/p>\n

             <\/p>\n

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

            This seminar focuses on the eighth section of Avicenna\u2019s Uy\u00fbn\u00fc\u2019l-hikme, which addresses the concept of time. It explores the ontological status of time\u2014whether it is a substance or an accident, whether it is continuous or discrete\u2014and investigates its relationship with movement, space, and corporeality. The seminar presents a comparative study between the Peripatetic (Avicennian) understanding of time as a continuous quantity and the kal\u0101m view that time is a mental construct, offering a systematic philosophical analysis of time\u2019s role in the metaphysical framework.<\/p>\n

              \n
            1. Ontological Foundation of Time<\/strong><\/li>\n<\/ol>\n

              According to Avicenna, time is distinct from a body’s quantity and spatial position. It is a separate reality that enables the predication of \u201cbefore\u201d and \u201cafter\u201d to moving bodies. In this view, time is not intrinsic to the body itself but emerges with motion and orders temporal relations. The first proof of time\u2019s existence is grounded in the observation that temporal predicates in motion cannot be derived from the body\u2019s own dimensions.<\/p>\n

                \n
              1. Time\u2013Speed\u2013Distance Relationship and the Notion of Possibility<\/strong><\/li>\n<\/ol>\n

                The second proof asserts that different velocities over the same distance produce differing durations, thereby demonstrating time as an independent quantitative condition. Avicenna shows that time enables the measurement of motion not merely through spatial extension, but through varied possibilities of traversal, reflecting time\u2019s nature as a framework of measurable change.<\/p>\n

                  \n
                1. Categorical Status of Time as an Accident<\/strong><\/li>\n<\/ol>\n

                  Philosophers classify time as a \u201ccontinuous quantity\u201d within the category of accidents. Unlike spatial extensions whose parts coexist, time\u2019s parts\u2014past, present, and future\u2014do not exist simultaneously. Time is thus defined as a non-static, non-self-contained continuum, differing from spatial magnitudes such as lines and volumes.<\/p>\n

                    \n
                  1. Comparative Time Theories in Classical Thought<\/strong><\/li>\n<\/ol>\n

                    The seminar compares various classical conceptions of time: the Aristotelian view, Plato\u2019s eternal and cosmic times, the kal\u0101m understanding of time as purely conventional, and Ab\u016b\u2019l-Barak\u0101t al-Baghd\u0101d\u012b\u2019s theory which posits time-consciousness as primordial and intuitive, akin to our awareness of existence. These theories reflect fundamental divergences in metaphysical worldviews.<\/p>\n

                      \n
                    1. The Motion-Time Problem and the Circularity Objection<\/strong><\/li>\n<\/ol>\n

                      A central philosophical problem is discussed: if time measures motion, and yet motion is the cause of time, is there a circular dependency? This tension in the Aristotelian framework is critically examined, revealing deeper implications for the philosophy of nature and metaphysics.<\/p>\n

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

                      The seminar offers a thorough analysis of time as understood by Avicenna, situating his view within broader philosophical and theological debates. Time emerges as a key metaphysical concept, essential for understanding motion, being, and the structure of reality\u2014yet contested across intellectual traditions in both its essence and its epistemic grounding.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      E\u015eREF ALTA\u015e: \u0130BN S\u00ceN\u00c2, UY\u00dbN\u00dc’L-H\u0130KME OKUMALARI 6. 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-5776","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5776","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=5776"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5776\/revisions"}],"predecessor-version":[{"id":5777,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5776\/revisions\/5777"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5776"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}