{"id":5789,"date":"2025-05-18T09:38:31","date_gmt":"2025-05-18T06:38:31","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5789"},"modified":"2025-05-18T09:38:31","modified_gmt":"2025-05-18T06:38:31","slug":"esref-altas-ibn-miskeveyh-tehzibul-ahlak-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-ibn-miskeveyh-tehzibul-ahlak-2-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e: \u0130BN M\u0130SKEVEYH, TEHZ\u00ceBU’L-AHL\u00c2K 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e: \u0130BN M\u0130SKEVEYH, TEHZ\u00ceBU’L-AHL\u00c2K 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u0130bn Miskeveyh\u2019in ahl\u00e2k felsefesindeki nefs anlay\u0131\u015f\u0131 \u00e7er\u00e7evesinde, insan\u0131n varl\u0131k yap\u0131s\u0131, ak\u0131l ve nefs ili\u015fkisi ile ahl\u00e2k\u00ee geli\u015fimin imk\u00e2nlar\u0131n\u0131 tart\u0131\u015f\u0131r. E\u015fref Alta\u015f, Miskeveyh\u2019in insan\u0131 tan\u0131mlarken kulland\u0131\u011f\u0131 psikolojik ve metafizik dili a\u00e7\u0131klarken, onun bireysel tek\u00e2m\u00fcl modelinin teorik dayanaklar\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r. Nefs teorisinin Platon ve Aristoteles gibi antik kaynaklarla olan ili\u015fkisi de bu \u00e7er\u00e7evede de\u011ferlendirilir.<\/p>\n

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

    \n
  1. \u0130nsan\u0131n Bile\u015fimi: Cisim ve Nefs<\/strong><\/li>\n<\/ol>\n

    Miskeveyh\u2019e g\u00f6re insan, beden (cisim) ile nefsin birle\u015fiminden olu\u015fur. Cisim de\u011fi\u015fime ve \u00e7\u00fcr\u00fcmeye a\u00e7\u0131kt\u0131r; nefs ise s\u00fcreklili\u011fe, bilgiye ve olgunlu\u011fa y\u00f6neliktir. Bu ayr\u0131m, ahl\u00e2k\u0131n bedenle de\u011fil, nefisle ilgili oldu\u011funu ortaya koyar.<\/p>\n

      \n
    1. Nefs\u2019in Tan\u0131m\u0131 ve Ahl\u00e2k\u00ee Yetkinlik<\/strong><\/li>\n<\/ol>\n

      Nefs, bilen, idrak eden ve davran\u0131\u015flar\u0131 y\u00f6nlendiren yetkinliktir. Ahl\u00e2k, nefsin belirli bir d\u00fczen i\u00e7inde y\u00f6netilmesidir. Bu d\u00fczen, akl\u0131n rehberli\u011finde kurulur. Nefsin geli\u015fimi, bilgi ve erdemin i\u00e7selle\u015ftirilmesiyle m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

        \n
      1. Akl\u0131n Y\u00f6nlendirici Rol\u00fc<\/strong><\/li>\n<\/ol>\n

        Akl\u0131n g\u00f6revi, nefsin alt d\u00fczey e\u011filimlerini kontrol alt\u0131na alarak denge sa\u011flamakt\u0131r. Ak\u0131l, hem teorik bilgiye ula\u015fmada hem de pratik davran\u0131\u015flar\u0131 y\u00f6nlendirmede merkezi bir rol oynar. Miskeveyh\u2019e g\u00f6re akl\u0131n yetkinle\u015fmesi, ahl\u00e2k\u0131n temelidir.<\/p>\n

          \n
        1. Nefs\u2013Beden \u0130li\u015fkisi ve Ahl\u00e2k\u00ee E\u011fitim<\/strong><\/li>\n<\/ol>\n

          Beden, nefsin geli\u015fimi i\u00e7in bir vas\u0131ta olup onun arac\u0131 de\u011fil h\u00e2kimidir. Bedenin hazlar\u0131na tabi olan nefs, yozla\u015fmaya meyleder. Bu nedenle, nefsin e\u011fitimi; bedenin s\u0131n\u0131rland\u0131r\u0131lmas\u0131, arzular\u0131n kontrol\u00fc ve davran\u0131\u015flar\u0131n erdemle uyumlu h\u00e2le getirilmesiyle m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

            \n
          1. Ahl\u00e2k\u0131n Metafizik Temeli<\/strong><\/li>\n<\/ol>\n

            Miskeveyh ahl\u00e2k\u0131, sadece toplumsal bir d\u00fczen arac\u0131 olarak de\u011fil, insan\u0131 varl\u0131kta y\u00fccelten metafizik bir s\u00fcre\u00e7 olarak g\u00f6r\u00fcr. Ahl\u00e2k\u00ee kemal, insan\u0131 melek\u00ee seviyeye yakla\u015ft\u0131ran bir d\u00f6n\u00fc\u015f\u00fcm s\u00fcrecidir. Bu s\u00fcre\u00e7, ak\u0131l\u2013nefs dengesine dayan\u0131r.<\/p>\n

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

              \n
            1. seminer, \u0130bn Miskeveyh\u2019in ahl\u00e2k sistemini \u015fekillendiren insan anlay\u0131\u015f\u0131n\u0131 derinlemesine inceler. Nefs, ak\u0131l ve beden aras\u0131ndaki denge; ahl\u00e2k\u0131n sadece davran\u0131\u015f de\u011fil, varl\u0131kla ilgili bir istikamet oldu\u011funu g\u00f6sterir. Ahl\u00e2k, insan\u0131n hakikatiyle uyum i\u00e7inde ya\u015famas\u0131d\u0131r.<\/li>\n<\/ol>\n

               <\/p>\n

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

              This seminar explores Ibn Miskawayh\u2019s conception of the soul (nafs) within his ethical philosophy, focusing on the human composition, the relationship between intellect and soul, and the possibilities of moral development. E\u015fref Alta\u015f explains the metaphysical and psychological framework through which Miskawayh defines the human being and constructs his model of ethical perfection. The seminar also examines the influence of classical thinkers like Plato and Aristotle on his soul theory.<\/p>\n

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

                \n
              1. The Composition of the Human: Body and Soul<\/strong><\/li>\n<\/ol>\n

                According to Miskawayh, the human being is a union of body and soul. The body is perishable and mutable, while the soul is stable, inclined toward knowledge and perfection. Thus, morality pertains to the soul, not the body.<\/p>\n

                  \n
                1. Definition of the Soul and Moral Capacity<\/strong><\/li>\n<\/ol>\n

                  The soul is the knowing, perceiving, and governing faculty of human behavior. Ethics is the proper ordering of the soul under rational discipline. The soul\u2019s progress depends on the internalization of knowledge and virtue.<\/p>\n

                    \n
                  1. The Directive Role of the Intellect<\/strong><\/li>\n<\/ol>\n

                    The intellect’s function is to regulate the lower impulses of the soul and establish balance. It plays a central role in both theoretical knowledge and practical conduct. For Miskawayh, intellectual refinement is the foundation of morality.<\/p>\n

                      \n
                    1. The Soul\u2013Body Relationship and Moral Education<\/strong><\/li>\n<\/ol>\n

                      The body serves as a vehicle for the soul\u2019s perfection, not its master. A soul governed by bodily desires is prone to corruption. Thus, moral training involves disciplining bodily pleasures and aligning actions with rational virtue.<\/p>\n

                        \n
                      1. The Metaphysical Foundation of Ethics<\/strong><\/li>\n<\/ol>\n

                        Miskawayh views ethics not merely as a tool for social regulation but as a transformative process that elevates the human being toward angelic states. This transformation is grounded in the balance between soul and intellect.<\/p>\n

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

                        Seminar 2 provides an in-depth analysis of the human model that underpins Ibn Miskawayh\u2019s ethical system. The balance between soul, intellect, and body reveals that morality is not merely behavioral but a path toward existential alignment with the human essence. Ethics, in this view, is living in harmony with one’s truth.<\/p>\n","protected":false},"excerpt":{"rendered":"

                        E\u015eREF ALTA\u015e: \u0130BN M\u0130SKEVEYH, TEHZ\u00ceBU’L-AHL\u00c2K 2. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 […]<\/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-5789","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5789","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=5789"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5789\/revisions"}],"predecessor-version":[{"id":5790,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5789\/revisions\/5790"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5789"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}