{"id":5793,"date":"2025-05-18T09:39:41","date_gmt":"2025-05-18T06:39:41","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5793"},"modified":"2025-05-18T09:39:41","modified_gmt":"2025-05-18T06:39:41","slug":"esref-altas-ibn-miskeveyh-tehzibul-ahlak-4-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-ibn-miskeveyh-tehzibul-ahlak-4-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e: \u0130BN M\u0130SKEVEYH, TEHZ\u00ceBU’L-AHL\u00c2K 4. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e: \u0130BN M\u0130SKEVEYH, TEHZ\u00ceBU’L-AHL\u00c2K 4. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u0130bn Miskeveyh\u2019in ahl\u00e2k anlay\u0131\u015f\u0131nda \u201corta yol\u201d ilkesinin ne anlama geldi\u011fini ve erdemlerin bu ilke etraf\u0131nda nas\u0131l \u015fekillendi\u011fini ele al\u0131r. E\u015fref Alta\u015f, klasik ahl\u00e2k d\u00fc\u015f\u00fcncesinde erdemin tan\u0131m\u0131n\u0131 Aristoteles\u00e7i k\u00f6kleriyle birlikte a\u00e7\u0131klar ve Miskeveyh\u2019in bu yakla\u015f\u0131m\u0131 \u0130sl\u00e2m\u00ee bir ba\u011flama nas\u0131l uyarlad\u0131\u011f\u0131n\u0131 ortaya koyar. Ahl\u00e2k\u00ee davran\u0131\u015f\u0131n \u00f6l\u00e7\u00fcs\u00fcn\u00fc \u201citidal\u201d kavram\u0131yla temellendiren seminer, ayn\u0131 zamanda bireysel ahl\u00e2k e\u011fitimine dair y\u00f6ntemsel \u00e7\u0131kar\u0131mlar sunar.<\/p>\n

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

    \n
  1. Erdemin Tan\u0131m\u0131 ve \u0130tidal \u0130lkesi<\/strong><\/li>\n<\/ol>\n

    \u0130bn Miskeveyh\u2019e g\u00f6re erdem, iki a\u015f\u0131r\u0131l\u0131k aras\u0131nda bulunan orta h\u00e2l yani \u201citidal\u201ddir. Cesaret korkakl\u0131k ile atakl\u0131k aras\u0131nda; c\u00f6mertlik israf ile cimrilik aras\u0131nda yer al\u0131r. Bu tan\u0131m, ahl\u00e2k\u00ee davran\u0131\u015f\u0131n dengeye dayand\u0131\u011f\u0131n\u0131 ve bu dengenin ak\u0131l yoluyla kurulabilece\u011fini savunur.<\/p>\n

      \n
    1. Ahl\u00e2k\u00ee Karakterin Olu\u015fumu<\/strong><\/li>\n<\/ol>\n

      \u0130tidal, do\u011fu\u015ftan gelen bir \u00f6zellik olmay\u0131p e\u011fitimle kazan\u0131l\u0131r. Nefs, zamanla riy\u00e2zet ve tekrarla \u015fekillenir. Bu a\u00e7\u0131dan ahl\u00e2k e\u011fitimi, karakterin d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi s\u00fcrecidir. \u0130tidal ilkesi ise bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn hem y\u00f6ntemi hem hedefidir.<\/p>\n

        \n
      1. A\u015f\u0131r\u0131l\u0131klar\u0131n Tehlikeleri<\/strong><\/li>\n<\/ol>\n

        Her erdemin iki yan\u0131nda birer a\u015f\u0131r\u0131l\u0131k bulunur ve bunlar ki\u015fiyi ahl\u00e2k\u00ee eksikliklere g\u00f6t\u00fcr\u00fcr. Bu u\u00e7lar genellikle nefse ho\u015f gelen veya zorlay\u0131c\u0131 e\u011filimlerdir. Ahl\u00e2k e\u011fitimi, bu a\u015f\u0131r\u0131l\u0131klar\u0131 tan\u0131may\u0131 ve onlardan sak\u0131nmay\u0131 \u00f6\u011fretir.<\/p>\n

          \n
        1. \u0130tidalin \u00d6l\u00e7\u00fcs\u00fc ve Ak\u0131l<\/strong><\/li>\n<\/ol>\n

          \u0130tidal, hiss\u00ee de\u011fil akl\u00ee bir \u00f6l\u00e7\u00fcye dayan\u0131r. Ki\u015finin i\u00e7 d\u00fcnyas\u0131nda neyin \u201corta\u201d oldu\u011funu tayin eden \u015fey, akl\u0131n rehberli\u011fidir. Bu anlamda ak\u0131l, sadece bilgi arac\u0131 de\u011fil, ahl\u00e2k\u00ee davran\u0131\u015f\u0131n \u00f6l\u00e7\u00fc koyucusudur. Ahl\u00e2k, akl\u0131n eyleme d\u00f6n\u00fc\u015fmesidir.<\/p>\n

            \n
          1. Toplumsal Ahl\u00e2k ve \u0130tidal<\/strong><\/li>\n<\/ol>\n

            \u0130tidal sadece bireysel de\u011fil, toplumsal ya\u015fam i\u00e7in de ge\u00e7erlidir. Herkesin kendi s\u0131n\u0131r\u0131n\u0131 bilmesi ve ba\u015fkalar\u0131n\u0131n hakk\u0131na tecav\u00fcz etmemesi, toplumsal adaletin temelidir. Bu ba\u011flamda itidal, hem birey hem toplum i\u00e7in ahl\u00e2k\u00ee d\u00fczenin temel ilkesidir.<\/p>\n

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

              \n
            1. seminer, \u0130bn Miskeveyh\u2019in ahl\u00e2k d\u00fc\u015f\u00fcncesinde itidalin nas\u0131l kurucu bir ilke oldu\u011funu g\u00f6sterir. Ahl\u00e2k, a\u015f\u0131r\u0131l\u0131klardan ka\u00e7\u0131narak akl\u0131n rehberli\u011finde orta yolu bulma \u00e7abas\u0131d\u0131r. Bu \u00e7aba, bireysel kemal ve toplumsal adaletin zemini olarak de\u011ferlendirilir.<\/li>\n<\/ol>\n

               <\/p>\n

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

              This seminar examines the principle of the \u201cgolden mean\u201d (moderation) in Ibn Miskawayh\u2019s ethical philosophy and how virtues are formed around this central concept. E\u015fref Alta\u015f explains the Aristotelian roots of this idea and how Miskawayh adapts it within an Islamic framework. The seminar also draws methodological implications for moral education, emphasizing that virtuous conduct is grounded in balance and reason.<\/p>\n

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

                \n
              1. Definition of Virtue and the Principle of Moderation<\/strong><\/li>\n<\/ol>\n

                According to Miskawayh, virtue is the balanced state between two extremes\u2014moderation (i\u02bftid\u0101l). Courage lies between cowardice and recklessness; generosity between stinginess and extravagance. This understanding sees morality as a rationally grounded equilibrium.<\/p>\n

                  \n
                1. Formation of Moral Character<\/strong><\/li>\n<\/ol>\n

                  Moderation is not innate but acquired through training and habituation. The soul is shaped over time through discipline and repetition. Thus, moral education is the transformation of character, and the principle of moderation serves as both its method and its goal.<\/p>\n

                    \n
                  1. Dangers of Extremes<\/strong><\/li>\n<\/ol>\n

                    Each virtue lies between two vices. These extremes often appeal to base desires or emotional inclinations. Moral training requires identifying and avoiding such extremes. Recognizing excess and deficiency is key to cultivating virtue.<\/p>\n

                      \n
                    1. Reason as the Measure of Moderation<\/strong><\/li>\n<\/ol>\n

                      Moderation is not based on subjective feeling but on rational assessment. The mind determines what constitutes the proper mean for each person. Reason is thus not only a cognitive tool but also the moral compass that regulates behavior.<\/p>\n

                        \n
                      1. Social Ethics and the Role of Moderation<\/strong><\/li>\n<\/ol>\n

                        Moderation is not only essential for individual morality but also for social harmony. Knowing one\u2019s limits and respecting others\u2019 rights is the basis of justice. Thus, moderation serves as a foundational principle for both personal and communal ethical order.<\/p>\n

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

                        Seminar 4 shows how the concept of moderation functions as the foundational principle in Miskawayh\u2019s ethical philosophy. Morality is the pursuit of balance guided by reason. This pursuit lays the groundwork for personal perfection and social justice alike.<\/p>\n","protected":false},"excerpt":{"rendered":"

                        E\u015eREF ALTA\u015e: \u0130BN M\u0130SKEVEYH, TEHZ\u00ceBU’L-AHL\u00c2K 4. 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-5793","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5793","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=5793"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5793\/revisions"}],"predecessor-version":[{"id":5794,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5793\/revisions\/5794"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5793"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}