{"id":5801,"date":"2025-05-18T09:51:32","date_gmt":"2025-05-18T06:51:32","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5801"},"modified":"2025-05-18T09:51:32","modified_gmt":"2025-05-18T06:51:32","slug":"esref-altas-razi-okumalari-muhassal-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-2-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Fahreddin R\u00e2z\u00ee\u2019nin bilgi teorisini tart\u0131\u015ft\u0131\u011f\u0131 el-Mu\u1e25a\u1e63\u1e63al\u2019in giri\u015f b\u00f6l\u00fcm\u00fcne odaklan\u0131r. Bilgi nedir? \u0130nsan bilgiye nas\u0131l ula\u015f\u0131r? Bilginin imk\u00e2n\u0131 ve s\u0131n\u0131r\u0131 nedir? gibi temel sorular \u00e7er\u00e7evesinde R\u00e2z\u00ee\u2019nin, \u00f6zellikle Menon Paradoksu (\u00f6\u011frenme paradoksu) ekseninde geli\u015ftirdi\u011fi cevaplar ele al\u0131n\u0131r. E\u015fref Alta\u015f, R\u00e2z\u00ee\u2019nin bu meseleleri kel\u00e2m\u00ee ve felsef\u00ee gelenek i\u00e7indeki tart\u0131\u015fmalara yaslanarak nas\u0131l ele\u015ftirel bi\u00e7imde yap\u0131land\u0131rd\u0131\u011f\u0131n\u0131 analiz eder.<\/p>\n

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

    \n
  1. Menon Paradoksu ve Bilginin Do\u011fas\u0131<\/strong><\/li>\n<\/ol>\n

    Menon Paradoksu, insan\u0131n bilmedi\u011fi bir \u015feyi nas\u0131l \u00f6\u011frenebilece\u011fi sorusunu g\u00fcndeme getirir. R\u00e2z\u00ee bu paradoksu ele alarak insan zihninin bilgiye ula\u015fma kapasitesini temellendirmeye \u00e7al\u0131\u015f\u0131r. Bilginin do\u011fu\u015ftan m\u0131 geldi\u011fi, yoksa deneyimle mi kazan\u0131ld\u0131\u011f\u0131 sorusu burada \u00f6nem kazan\u0131r.<\/p>\n

      \n
    1. \u0130drak T\u00fcrleri ve Kavray\u0131\u015f Kapasiteleri<\/strong><\/li>\n<\/ol>\n

      R\u00e2z\u00ee, bilgi edinme s\u00fcrecinde idrakin \u00e7e\u015fitlerini tart\u0131\u015f\u0131r: duyusal idrak, hayal g\u00fcc\u00fc, ak\u0131l ve sezgi. Bu s\u0131n\u0131flama, insan\u0131n \u00e7ok katmanl\u0131 bilgi edinme s\u00fcrecine dikkat \u00e7eker. Her idrak t\u00fcr\u00fc, farkl\u0131 bir bilme d\u00fczeyine kar\u015f\u0131l\u0131k gelir.<\/p>\n

        \n
      1. T\u00e2rif, Tasavvur ve Tasdik Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

        Bilginin olu\u015fumunda kavram (tasavvur) ile h\u00fck\u00fcm (tasdik) aras\u0131ndaki ayr\u0131m\u0131n \u00f6nemi vurgulan\u0131r. Bir \u015feyi sadece zihinde canland\u0131rmak yeterli de\u011fildir; o \u015fey hakk\u0131nda do\u011fru h\u00fck\u00fcm vermek gerekir. R\u00e2z\u00ee, tasavvurun bilgi i\u00e7in gerekli ama yetersiz oldu\u011funu savunur.<\/p>\n

          \n
        1. Bilginin Kayna\u011f\u0131 ve G\u00fcvenilirli\u011fi<\/strong><\/li>\n<\/ol>\n

          Bilgi ya ak\u0131ldan ya da duyulardan elde edilir. Ancak duyular aldatabilir; bu nedenle ak\u0131l, bilginin nihai \u00f6l\u00e7\u00fct\u00fcd\u00fcr. R\u00e2z\u00ee, duyulara temkinli yakla\u015fmakla birlikte onlar\u0131 d\u0131\u015flamaz; do\u011fru bilgiye ula\u015fmak i\u00e7in ak\u0131l\u2013duyu b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc savunur.<\/p>\n

            \n
          1. Bilgi, \u015e\u00fcphe ve Metodik Sorgulama<\/strong><\/li>\n<\/ol>\n

            R\u00e2z\u00ee\u2019nin bilgi anlay\u0131\u015f\u0131nda \u015f\u00fcphe, bir eksiklik de\u011fil, bilgiye ula\u015fman\u0131n \u00f6n ko\u015fuludur. Do\u011fru bilgiye ula\u015fmak i\u00e7in \u00f6nce mevcut bilgiler sorgulanmal\u0131, sonra sa\u011flam temellerle yeniden kurulmal\u0131d\u0131r. Bu yakla\u015f\u0131m, metodik \u015f\u00fcphenin kel\u00e2m\u00ee bi\u00e7imini yans\u0131t\u0131r.<\/p>\n

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

              \n
            1. seminer, R\u00e2z\u00ee\u2019nin bilgi teorisinin temellerini atar. Bilginin mahiyeti, imk\u00e2n\u0131 ve g\u00fcvenilirli\u011fi hakk\u0131ndaki tart\u0131\u015fmalar, hem kel\u00e2m hem felsefe gelene\u011fiyle ili\u015fkilendirilerek de\u011ferlendirilir. R\u00e2z\u00ee, bilgiye sistemli, ele\u015ftirel ve akl\u00ee bir yakla\u015f\u0131mla ula\u015fmay\u0131 \u00f6nerir.<\/li>\n<\/ol>\n

               <\/p>\n

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

              This seminar focuses on the introductory section of al-Mu\u1e25a\u1e63\u1e63al, where Fakhr al-D\u012bn al-R\u0101z\u012b explores the nature, possibility, and limits of knowledge. Central to this discussion is the Menon Paradox (the paradox of learning): how can one seek knowledge of something entirely unknown? E\u015fref Alta\u015f analyzes how R\u0101z\u012b constructs his epistemological perspective by engaging critically with both kal\u0101m and philosophical traditions.<\/p>\n

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

                \n
              1. The Menon Paradox and the Nature of Knowledge<\/strong><\/li>\n<\/ol>\n

                The Menon Paradox raises the problem of how humans can come to know what they do not already know. R\u0101z\u012b addresses this paradox in order to ground human cognitive capacity. The discussion turns on whether knowledge is innate or acquired through experience.<\/p>\n

                  \n
                1. Types of Cognition and Layers of Perception<\/strong><\/li>\n<\/ol>\n

                  R\u0101z\u012b classifies different faculties involved in cognition: sense perception, imagination, reason, and intuition. Each faculty corresponds to a distinct level of knowing, reflecting the multilayered nature of human understanding.<\/p>\n

                    \n
                  1. Definition, Conception, and Assent<\/strong><\/li>\n<\/ol>\n

                    The distinction between conceptualization (ta\u1e63awwur) and assent (ta\u1e63d\u012bq) is emphasized. Mere mental representation of a thing is insufficient\u2014true knowledge requires judgment. R\u0101z\u012b argues that conception is necessary but not sufficient for valid knowledge.<\/p>\n

                      \n
                    1. Sources and Reliability of Knowledge<\/strong><\/li>\n<\/ol>\n

                      Knowledge is acquired either through sense perception or rational reflection. However, senses can deceive. R\u0101z\u012b affirms the necessity of reason as the ultimate criterion of certainty, though he acknowledges the functional role of the senses in the cognitive process.<\/p>\n

                        \n
                      1. Doubt, Inquiry, and the Method of Knowledge<\/strong><\/li>\n<\/ol>\n

                        In R\u0101z\u012b\u2019s epistemology, doubt is not a weakness but a methodological tool for attaining certainty. To reach valid knowledge, inherited or assumed ideas must first be questioned and reconstructed upon firm logical foundations. This reflects a kal\u0101m-based form of methodological skepticism.<\/p>\n

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

                        Seminar 2 lays the foundations of R\u0101z\u012b\u2019s theory of knowledge. His approach emphasizes a critical, rational, and structured inquiry into the nature and acquisition of knowledge, aligning with both kal\u0101m and philosophical traditions. Knowledge, for R\u0101z\u012b, is attainable only through disciplined intellectual scrutiny.<\/p>\n","protected":false},"excerpt":{"rendered":"

                        E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 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-5801","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5801","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=5801"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5801\/revisions"}],"predecessor-version":[{"id":5802,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5801\/revisions\/5802"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5801"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}