{"id":5805,"date":"2025-05-18T09:53:32","date_gmt":"2025-05-18T06:53:32","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5805"},"modified":"2025-05-18T09:53:32","modified_gmt":"2025-05-18T06:53:32","slug":"esref-altas-razi-okumalari-muhassal-4-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-4-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 4. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 4. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Fahreddin er-R\u00e2z\u00ee\u2019nin el-Mu\u1e25a\u1e63\u1e63al adl\u0131 eserinde ileri s\u00fcrd\u00fc\u011f\u00fc tan\u0131m ele\u015ftirilerini ayr\u0131nt\u0131l\u0131 bi\u00e7imde ele almaktad\u0131r. R\u00e2z\u00ee, \u00f6zellikle tam tan\u0131m\u0131n (hadd-\u0131 t\u00e2mm) imk\u00e2n\u0131 konusundaki ku\u015fkular\u0131n\u0131, Aristocu tan\u0131m anlay\u0131\u015f\u0131n\u0131n s\u0131n\u0131rlar\u0131n\u0131 ve tan\u0131m\u0131n hem dilsel hem de varl\u0131ksal temellerini tart\u0131\u015f\u0131r. Seminer, tan\u0131m\u0131n epistemolojik ve mant\u0131ksal sorunlar\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131rken, \u0130bn S\u00een\u00e2 sonras\u0131 gelenekte Suhreverd\u00ee, T\u00fbs\u00ee ve Ta\u015fk\u00f6pr\u00fcz\u00e2de gibi isimler \u00fczerinden kar\u015f\u0131la\u015ft\u0131rmal\u0131 bir \u00e7\u00f6z\u00fcmleme sunar.<\/p>\n

    \n
  1. Tam Tan\u0131m\u0131n \u0130mk\u00e2ns\u0131zl\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n

    R\u00e2z\u00ee\u2019ye g\u00f6re bir mahiyetin tam tan\u0131m\u0131 ula\u015f\u0131lamaz bir idealdir; \u00e7\u00fcnk\u00fc cins ve fasl\u0131n kesin bi\u00e7imde belirlenmesi m\u00fcmk\u00fcn de\u011fildir. Z\u00e2t\u00ee ile \u00e2r\u0131z\u00ee vas\u0131flar\u0131n ay\u0131rt edilememesi, tan\u0131m\u0131 keyf\u00ee ve \u00e7o\u011fu zaman varsay\u0131ma dayal\u0131 bir i\u015flem haline getirir. Bu nedenle, tan\u0131mda kullan\u0131lan kavramlar\u0131n kurucu olup olmad\u0131\u011f\u0131n\u0131 ortaya koymak g\u00fc\u00e7t\u00fcr.<\/p>\n

      \n
    1. Mu\u011flakl\u0131k ve K\u0131s\u0131r D\u00f6ng\u00fc Sorunu<\/strong><\/li>\n<\/ol>\n

      Seminerde, tan\u0131m\u0131n \u201ckendisini tan\u0131mlayan vas\u0131flar \u00fczerinden do\u011frulanmas\u0131\u201dn\u0131n k\u0131s\u0131r d\u00f6ng\u00fcye yol a\u00e7t\u0131\u011f\u0131 vurgulan\u0131r. Hem Aristocu terkip y\u00f6ntemi hem de Platoncu taksim y\u00f6ntemi, bu ba\u011flamda keyf\u00ee ve temellendirilemez olarak de\u011ferlendirilir.<\/p>\n

        \n
      1. Kavramsal Tan\u0131m ile Ger\u00e7ek Tan\u0131m Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

        R\u00e2z\u00ee, \u0130bn S\u00een\u00e2\u2019dan hareketle tan\u0131mlar\u0131 ikiye ay\u0131r\u0131r: isme g\u00f6re tan\u0131m (lafz\u00ee) ve hakikate g\u00f6re tan\u0131m. Ancak her iki t\u00fcrde de asl\u0131nda \u00f6rt\u00fck bir h\u00fck\u00fcm (kaziyye) bulundu\u011funu savunur. Tan\u0131m, sadece tasavvurlara de\u011fil, ayn\u0131 zamanda tasdike (do\u011fruluk iddias\u0131na) de dayan\u0131r.<\/p>\n

          \n
        1. Dilsel ve Mant\u0131ksal S\u0131n\u0131rlar<\/strong><\/li>\n<\/ol>\n

          Tan\u0131mlar \u00e7o\u011fu zaman dilsel kabullerden t\u00fcremektedir. R\u00e2z\u00ee, \u201ctan\u0131m nedir?\u201d sorusunu, ismin m\u00fccmel (\u00f6zet) anlam\u0131n\u0131n tafsili (ayr\u0131nt\u0131l\u0131) hale getirilmesi olarak yorumlar. Bu yakla\u015f\u0131m, Ta\u015fk\u00f6pr\u00fcz\u00e2de\u2019nin icm\u00e2l-tafsil ayr\u0131m\u0131n\u0131n \u00f6nc\u00fcs\u00fcd\u00fcr. Tan\u0131m\u0131n amac\u0131, bir ismin neye i\u015faret etti\u011fini ay\u0131rt etmekten ibarettir.<\/p>\n

            \n
          1. Bilgi Teorisi ve Teolojiye Etkileri<\/strong><\/li>\n<\/ol>\n

            Tan\u0131m\u0131n m\u00fcmk\u00fcn olmamas\u0131, epistemolojik olarak \u00f6zc\u00fcl\u00fc\u011f\u00fcn s\u0131n\u0131rlar\u0131n\u0131 g\u00f6sterir. \u201c\u0130nsan nedir?\u201d ya da \u201cTanr\u0131 nedir?\u201d gibi sorular, asl\u0131nda varl\u0131k ve mahiyet aras\u0131nda kurulmak istenen zorunlu ili\u015fkiyi problematize eder. R\u00e2z\u00ee, bilgiye kavramsal a\u00e7\u0131kl\u0131k \u00fczerinden de\u011fil, kademeli anlam ayr\u0131\u015ft\u0131rmas\u0131 \u00fczerinden yakla\u015f\u0131lmas\u0131n\u0131 \u00f6nerir.<\/p>\n

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

            Bu seminer, R\u00e2z\u00ee\u2019nin tan\u0131ma dair ele\u015ftirilerini derinlemesine ele alarak, klasik mant\u0131k ve felsefe geleneklerindeki tan\u0131m anlay\u0131\u015f\u0131n\u0131 sarsar. Tan\u0131m\u0131n yaln\u0131zca kavramsal bir a\u00e7\u0131klama de\u011fil, ayn\u0131 zamanda \u00f6rt\u00fck bir iddia i\u00e7erdi\u011fini g\u00f6stererek, \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinde bilgi ve dil aras\u0131ndaki ili\u015fkiye dair yeni bir perspektif sunar.<\/p>\n

             <\/p>\n

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

            This seminar focuses on the philosophical and logical critiques directed by Fakhr al-D\u012bn al-R\u0101z\u012b against the possibility of complete definition (\u1e25add t\u0101mm). Through a detailed examination of R\u0101z\u012b’s text, the seminar evaluates the epistemological, ontological, and methodological issues surrounding essential definitions in classical Islamic thought. Special emphasis is placed on the limitations of Aristotelian definitional methods and the critiques from post-Avicennian and Illuminationist (Ishr\u0101q\u012b) traditions, with comparative references to thinkers like Suhraward\u012b, \u1e6c\u016bs\u012b, and Ta\u015fk\u00f6pr\u00fcz\u0101de.<\/p>\n

              \n
            1. The Impossibility of Essential Definition<\/strong><\/li>\n<\/ol>\n

              R\u0101z\u012b argues that complete definitions are unattainable ideals because we cannot definitively distinguish between essential (dh\u0101t\u012b) and accidental (\u02bfara\u1e0d\u012b) attributes. His critique questions the ability to identify genus and differentia with certainty, suggesting that such taxonomies are often arbitrary and constructed.<\/p>\n

                \n
              1. The Problem of Vagueness and Circularity<\/strong><\/li>\n<\/ol>\n

                The seminar discusses the \u201ccircular definition\u201d problem, where the definition presupposes prior knowledge of what is to be defined. R\u0101z\u012b demonstrates how both Aristotelian composition (tark\u012bb) and Platonic division (taqs\u012bm) are susceptible to circular reasoning and arbitrary conceptual partitioning.<\/p>\n

                  \n
                1. Conceptual vs. Real Definitions<\/strong><\/li>\n<\/ol>\n

                  R\u0101z\u012b distinguishes between definitions based on names (ism) and those based on realities (\u1e25aq\u012bqa). He maintains that even definitions that seem conceptual actually contain implicit judgment (qa\u1e0diyya), challenging the traditional view that definitions are purely tasawwur (conceptualizations).<\/p>\n

                    \n
                  1. Linguistic and Logical Limits of Definitions<\/strong><\/li>\n<\/ol>\n

                    The seminar explores R\u0101z\u012b\u2019s proposal that definitions often reflect linguistic conventions and epistemic constructions rather than metaphysical realities. This leads to a critique of essentialism and a shift toward an icm\u0101l-tafs\u012bl (summary-detail) understanding of definitions, as later formalized by Ta\u015fk\u00f6pr\u00fcz\u0101de.<\/p>\n

                      \n
                    1. Implications for Epistemology and Theology<\/strong><\/li>\n<\/ol>\n

                      The inability to reach complete definitions has implications for metaphysics, theology, and language. R\u0101z\u012b\u2019s reflections push toward a view of knowledge grounded in partial conceptual clarity rather than essentialist certainty, affecting how terms like \u201cGod,\u201d \u201csoul,\u201d or \u201chuman\u201d are treated in philosophical theology.<\/p>\n

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

                      Through R\u0101z\u012b\u2019s multifaceted critique of essential definitions, the seminar reveals deep philosophical tensions within Islamic logic and metaphysics. R\u0101z\u012b\u2019s alternative, grounded in linguistic and conceptual pragmatism, offers a transformative approach that influenced later scholars and redefined the trajectory of post-classical Islamic epistemology.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 4. SEM\u0130NER \u00d6ZET\u0130 Dersin 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-5805","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5805","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=5805"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5805\/revisions"}],"predecessor-version":[{"id":5806,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5805\/revisions\/5806"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5805"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}