{"id":5803,"date":"2025-05-18T09:52:41","date_gmt":"2025-05-18T06:52:41","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5803"},"modified":"2025-05-18T09:52:41","modified_gmt":"2025-05-18T06:52:41","slug":"esref-altas-razi-okumalari-muhassal-3-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-3-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 3. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 3. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Fahreddin R\u00e2z\u00ee\u2019nin mahiyet kavram\u0131na ve onun tan\u0131mlanabilirli\u011fine dair tart\u0131\u015fmalar\u0131n\u0131 merkeze al\u0131r. E\u015fref Alta\u015f, mahiyetin tan\u0131m\u0131, mahiyet-bilgi ili\u015fkisi ve mahiyetin ger\u00e7eklik ile ba\u011flant\u0131s\u0131 gibi temel meseleleri \u0130bn S\u00een\u00e2, \u0130mam R\u00e2z\u00ee ve kel\u00e2m-felsefe gelene\u011fi \u00fczerinden analiz eder. Bu ba\u011flamda \u00f6zellikle tan\u0131m\u0131n s\u0131n\u0131rlar\u0131 ve mahiyetin belirlenmesindeki epistemolojik zorluklar ele al\u0131n\u0131r.<\/p>\n

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

    \n
  1. Mahiyetin Tan\u0131m\u0131 ve Anlam\u0131<\/strong><\/li>\n<\/ol>\n

    Mahiyet, bir \u015feyin \u201cne oldu\u011fu\u201ddur; tan\u0131m\u0131 verilen ve bir nesneyi ba\u015fkalar\u0131ndan ay\u0131ran \u00f6z\u00fc temsil eder. Ancak mahiyetin tan\u0131m\u0131, soyutluk d\u00fczeyi artt\u0131k\u00e7a daha karma\u015f\u0131k h\u00e2le gelir. R\u00e2z\u00ee, mahiyetin a\u00e7\u0131k ve belirgin bi\u00e7imde tan\u0131mlanamayabilece\u011fini savunur.<\/p>\n

      \n
    1. Mahiyet-Bilgi \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

      Bir \u015feyin mahiyetini bilmek, onu t\u00fcm y\u00f6nleriyle kavramak anlam\u0131na gelir. Ancak R\u00e2z\u00ee\u2019ye g\u00f6re bu her zaman m\u00fcmk\u00fcn de\u011fildir. \u00d6zellikle cevher gibi temel varl\u0131k t\u00fcrlerinin mahiyetleri zihnin s\u0131n\u0131rlar\u0131n\u0131 zorlar. Bu durum, metafizik bilgiye dair s\u0131n\u0131r tart\u0131\u015fmalar\u0131n\u0131 g\u00fcndeme getirir.<\/p>\n

        \n
      1. Mahiyetin Tan\u0131mlanabilirli\u011fine Y\u00f6nelik Sorunlar<\/strong><\/li>\n<\/ol>\n

        Tan\u0131m, ya t\u00fcr ve fas\u0131l yoluyla ya da daha temel unsurlara indirgeme yoluyla yap\u0131l\u0131r. Ancak soyut varl\u0131klar i\u00e7in bu t\u00fcr unsurlar\u0131n belirlenmesi zordur. R\u00e2z\u00ee, tan\u0131mlar\u0131n s\u0131n\u0131rl\u0131 bir i\u015fleve sahip oldu\u011funu ve baz\u0131 varl\u0131klar\u0131n yaln\u0131zca tasavvur edilebilece\u011fini \u00f6ne s\u00fcrer.<\/p>\n

          \n
        1. Kel\u00e2mc\u0131 ve Felsef\u00ee Gelenek Aras\u0131ndaki Yakla\u015f\u0131mlar<\/strong><\/li>\n<\/ol>\n

          Kel\u00e2mc\u0131lar, mahiyetin \u00e7o\u011fu zaman bilinemez oldu\u011funu savunurken, felsefeciler tan\u0131m yoluyla mahiyete ula\u015f\u0131labilece\u011fini ileri s\u00fcrer. R\u00e2z\u00ee, her iki yakla\u015f\u0131m\u0131 da de\u011ferlendirir; mahiyete ula\u015fman\u0131n m\u00fcmk\u00fcn ama zor oldu\u011funu, kesinlik araman\u0131n s\u0131n\u0131rland\u0131r\u0131lmas\u0131 gerekti\u011fini belirtir.<\/p>\n

            \n
          1. Mahiyetin Ontolojik Stat\u00fcs\u00fc<\/strong><\/li>\n<\/ol>\n

            Mahiyet, hem zihinsel bir kavray\u0131\u015f d\u00fczlemi hem de varl\u0131klar\u0131n ger\u00e7ekli\u011fini belirleyen bir ilke olarak g\u00f6r\u00fcl\u00fcr. Ancak bu ikili yap\u0131, tan\u0131m ile varl\u0131k aras\u0131ndaki ba\u011f\u0131n do\u011fas\u0131 hakk\u0131nda tart\u0131\u015fmalara yol a\u00e7ar. Mahiyet, bazen ger\u00e7eklikle tam \u00f6rt\u00fc\u015fmez.<\/p>\n

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

              \n
            1. seminer, mahiyetin hem tan\u0131msal hem de ontolojik olarak problemli bir kavram oldu\u011funu g\u00f6sterir. Fahreddin R\u00e2z\u00ee, mahiyetin bilgiyle ili\u015fkisini tart\u0131\u015f\u0131rken hem kel\u00e2m hem felsefe gelene\u011finden faydalan\u0131r. Neticede mahiyetin anla\u015f\u0131labilirli\u011finin s\u0131n\u0131rl\u0131 ama m\u00fcmk\u00fcn oldu\u011funu ileri s\u00fcrer.<\/li>\n<\/ol>\n

               <\/p>\n

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

              This seminar focuses on Fakhr al-D\u012bn al-R\u0101z\u012b\u2019s reflections on the concept of mahiyya (quiddity or essence) and the challenges surrounding its definition. E\u015fref Alta\u015f explores core issues such as the definition of mahiyya, its relationship with knowledge, and its ontological status, engaging with perspectives from Ibn S\u012bn\u0101, al-R\u0101z\u012b himself, and both the kal\u0101m and philosophical traditions. Special attention is given to the epistemological limits of defining essence.<\/p>\n

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

                \n
              1. Definition and Meaning of Mahiyya<\/strong><\/li>\n<\/ol>\n

                Mahiyya denotes \u201cwhat a thing is,\u201d the essence that distinguishes it from others. However, as abstraction increases, defining mahiyya becomes increasingly complex. R\u0101z\u012b argues that certain essences may not be clearly or adequately definable.<\/p>\n

                  \n
                1. The Relationship Between Mahiyya and Knowledge<\/strong><\/li>\n<\/ol>\n

                  To know the mahiyya of something is to comprehend it fully. R\u0101z\u012b suggests this is not always achievable, especially regarding primary ontological categories like substances. This raises broader questions about the limits of metaphysical knowledge.<\/p>\n

                    \n
                  1. Problems of Definability<\/strong><\/li>\n<\/ol>\n

                    Definitions are typically constructed using genus and differentia or via reduction to simpler elements. Yet with abstract entities, such components are difficult to establish. R\u0101z\u012b asserts that definitions have limited utility and that some entities can only be conceptually grasped without complete definition.<\/p>\n

                      \n
                    1. Differences Between Kal\u0101m and Philosophical Traditions<\/strong><\/li>\n<\/ol>\n

                      Theologians (mutakallim\u016bn) often deny the full knowability of essences, while philosophers affirm their definability through rigorous analysis. R\u0101z\u012b evaluates both views and posits that while knowledge of essences is possible, one should be cautious about assuming epistemic certainty.<\/p>\n

                        \n
                      1. Ontological Status of Mahiyya<\/strong><\/li>\n<\/ol>\n

                        Mahiyya serves both as a conceptual tool and as a principle of being. Yet, this dual role creates tension regarding the connection between essence and existence. In some cases, mahiyya may not fully correspond to ontological reality.<\/p>\n

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

                        Seminar 3 shows that mahiyya is a concept fraught with epistemological and ontological difficulties. Fakhr al-D\u012bn al-R\u0101z\u012b, while drawing from both kal\u0101m and philosophy, maintains that although understanding essences is possible, it is limited and should be approached critically.<\/p>\n

                         <\/p>\n","protected":false},"excerpt":{"rendered":"

                        E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 3. 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-5803","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5803","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=5803"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5803\/revisions"}],"predecessor-version":[{"id":5804,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5803\/revisions\/5804"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5803"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}