{"id":5814,"date":"2025-05-18T10:06:04","date_gmt":"2025-05-18T07:06:04","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5814"},"modified":"2025-05-18T10:06:04","modified_gmt":"2025-05-18T07:06:04","slug":"esref-altas-razi-okumalari-muhassal-8-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-8-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 8. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 8. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi:<\/strong>
\nBu seminer, \u0130slam d\u00fc\u015f\u00fcnce tarihinde sofist ele\u015ftirisinin kel\u00e2m\u00ee ve felsef\u00ee yans\u0131malar\u0131n\u0131 Fahreddin er-R\u00e2z\u00ee\u2019nin el-Mu<\/em>\u1e25a\u1e63\u1e63al<\/em> adl\u0131 eseri \u00e7er\u00e7evesinde inceler. E\u015fref Alta\u015f, bilginin dayand\u0131\u011f\u0131 \u00fc\u00e7 temel kayna\u011f\u0131\u2014duyular, vicdan\u00ee sezgiler ve bedih\u00ee \u00f6nermeler\u2014kritik bir bi\u00e7imde ele alarak sofistlerin bu temellere y\u00f6neltti\u011fi itirazlar\u0131 tart\u0131\u015f\u0131r. Ama\u00e7, duyusal ve akl\u00ee bilgilerin ortak ve kesin kabul\u00fcn\u00fc sarsan \u015f\u00fcpheci pozisyonlar\u0131 tarihsel ve teorik ba\u011flamlar\u0131yla de\u011ferlendirmektir.<\/p>\n

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

    \n
  1. Bilgi Kaynaklar\u0131n\u0131n Tasnifi ve D\u00f6rd\u00fcnc\u00fc F\u0131rka<\/strong>
    \nR\u00e2z\u00ee, bilgiyi duyu, vicdan ve bedih\u00ee temellere dayand\u0131r\u0131r; vicdan\u00ee olanlar\u0131n ki\u015fisel olmas\u0131 nedeniyle bir kenara b\u0131rak\u0131lmas\u0131n\u0131 \u00f6nerir. D\u00f6rd\u00fcnc\u00fc f\u0131rka ise hem duyusal hem bedih\u00ee bilgileri reddeden sofistleri temsil eder. Bu gruba g\u00f6re ne duyular ne de bedih\u00ee \u00f6nermeler ortak ve zorunlu bilgi \u00fcretmez.<\/li>\n
  2. Sofistlerin Ele\u015ftirisi ve Tevakkuf Pozisyonu<\/strong>
    \nSofistler, ak\u0131l ve duyunun kendisinden bilgi \u00e7\u0131kar\u0131lamayaca\u011f\u0131n\u0131, bunlar\u0131n da temellendirme ihtiyac\u0131 do\u011furdu\u011funu savunur. Bu, nihai olarak tevakkuf (yarg\u0131y\u0131 ask\u0131ya alma) konumuna g\u00f6t\u00fcr\u00fcr. Sofist pozisyon, yaln\u0131zca epistemolojik de\u011fil, ayn\u0131 zamanda ontolojik bir kriz yarat\u0131r: hakikat ya yoktur ya da bilinemeyecek kadar de\u011fi\u015fkendir.<\/li>\n
  3. Septik ve Sofist Ayr\u0131m\u0131<\/strong>
    \nR\u00e2z\u00ee, sofistlerle septikleri birbirinden ay\u0131r\u0131r. Septik, s\u00fcrekli \u015f\u00fcphe eden; sofist ise bilgi ve hakikati ink\u00e2r eden konumdad\u0131r. \u201c\u015e\u00fcphe etti\u011fimden de \u015f\u00fcphe ediyorum\u201d yakla\u015f\u0131m\u0131, sofist de\u011fil septik karakterlidir ve \u0130slam d\u00fc\u015f\u00fcncesinde yayg\u0131n olan dogmatik bilgi anlay\u0131\u015f\u0131yla \u00e7eli\u015fir.<\/li>\n
  4. Fiziksel M\u00fcdahale Arg\u00fcman\u0131 ve Duyusall\u0131k<\/strong>
    \nKel\u00e2m kitaplar\u0131nda sofistlerin fiziksel olarak cezaland\u0131r\u0131lmas\u0131 (suya sokma, tokat atma, tencere ge\u00e7irme vb.) onlar\u0131n duyular\u0131 dolay\u0131s\u0131yla ac\u0131y\u0131 kabul etmeye zorlamak i\u00e7in kullan\u0131l\u0131r. Bu, duyusal fark\u0131ndal\u0131\u011f\u0131n zorunlulu\u011funu ve ontolojik ayr\u0131mlar\u0131 ortaya koymay\u0131 ama\u00e7lar.<\/li>\n
  5. Yunan Sofistlerinin Tarihsel Ba\u011flam\u0131 ve \u0130slam D\u00fc\u015f\u00fcncesindeki Alg\u0131s\u0131<\/strong>
    \nProtagoras ve Georgias gibi sofistlerin \u201cinsan her \u015feyin \u00f6l\u00e7\u00fcs\u00fcd\u00fcr\u201d yakla\u015f\u0131m\u0131, bilgi ve de\u011ferlerin g\u00f6reli\u011fini savunur. Ancak R\u00e2z\u00ee ve Gaz\u00e2l\u00ee gibi \u0130slam d\u00fc\u015f\u00fcn\u00fcrleri bu iddialar\u0131, toplumsal d\u00fczeni ve inanc\u0131 sars\u0131c\u0131 birer y\u0131k\u0131m projesi olarak g\u00f6r\u00fcr. Bu ba\u011flamda sofistlik, sadece epistemolojik de\u011fil, ayn\u0131 zamanda sosyal ve siyasal bir tehlike olarak yorumlan\u0131r.<\/li>\n
  6. \u0130slam D\u00fc\u015f\u00fcncesinde Sofist Ele\u015ftirisine Verilen Cevaplar<\/strong>
    \n\u0130bn S\u00een\u00e2, bedih\u00ee \u00f6nermeleri ink\u00e2r edenleri \u201chakikati diliyle ink\u00e2r edenler\u201d olarak niteler ve bu t\u00fcr ki\u015filere cevap vermenin anlams\u0131z oldu\u011funu belirtir. Gaz\u00e2l\u00ee ve Ba\u011fd\u00e2d\u00ee ise sofistleri \u00e7eli\u015fkiye s\u00fcr\u00fckleme ya da paradokslar \u00fczerinden \u00e7\u00f6kertme y\u00f6ntemine ba\u015fvurur. Bu tart\u0131\u015fmalar, epistemolojik kesinlik ile iman ve toplum d\u00fczeni aras\u0131ndaki ili\u015fkiyi a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r.<\/li>\n<\/ol>\n

    Sonu\u00e7:<\/strong>
    \nBu seminer, sofist ele\u015ftirilerinin \u0130slam d\u00fc\u015f\u00fcnce gelene\u011findeki bilgi teorileri \u00fczerindeki etkisini derinlemesine ortaya koyar. R\u00e2z\u00ee\u2019nin sofistlere kar\u015f\u0131 geli\u015ftirdi\u011fi strateji, yaln\u0131zca felsef\u00ee de\u011fil, kel\u00e2m\u00ee ve sosyolojik a\u00e7\u0131lardan da bir savunma hatt\u0131 olu\u015fturur. Bedih\u00ee ve duyusal bilginin epistemolojik de\u011feri yeniden tart\u0131\u015fmaya a\u00e7\u0131l\u0131rken, \u0130slam d\u00fc\u015f\u00fcncesinde kesinlik, ortakl\u0131k ve istidlal kavramlar\u0131n\u0131n merkezi rol\u00fc bir kez daha vurgulan\u0131r.<\/p>\n

     <\/p>\n

    Purpose and Content of the Seminar:<\/strong>
    \nThis seminar examines the skeptical stance of the sophists within the framework of Islamic philosophical theology, based on Fakhr al-D\u012bn al-R\u0101z\u012b\u2019s al-Mu<\/em>\u1e25a\u1e63\u1e63al<\/em>. E\u015fref Alta\u015f explores how sophistic objections target the three traditional sources of knowledge\u2014sense perception, introspection, and self-evident propositions\u2014especially focusing on those who reject both sensory and rational certainties. The seminar aims to critically engage the epistemological and ontological implications of this radical skepticism in both historical and philosophical contexts.<\/p>\n

    Key Themes:<\/strong><\/p>\n

      \n
    1. Classification of Knowledge Sources and the Fourth Group<\/strong>
      \nR\u0101z\u012b divides knowledge into three origins: sense perception, internal consciousness, and rational axioms. He suggests omitting internal perceptions due to their subjectivity. The so-called \u201cfourth group\u201d represents the sophists who reject both sense data and self-evident truths, thereby denying the possibility of universal or necessary knowledge.<\/li>\n
    2. Suspension of Judgment and the Sophist Dilemma<\/strong>
      \nSophists argue that neither the intellect nor the senses can yield indubitable knowledge since they too require justification. This leads to a position of tawaqquf<\/em> (epistemic suspension). Such skepticism threatens not only epistemology but also ontological certainty, implying that truth may either not exist or is unknowable.<\/li>\n
    3. Distinction Between Skeptics and Sophists<\/strong>
      \nR\u0101z\u012b differentiates between skeptics, who doubt persistently, and sophists, who outright deny the possibility of knowledge or truth. The notion \u201cI even doubt my doubt\u201d aligns more with skepticism than sophistry and clashes with the prevalent dogmatic certainty found in classical Islamic thought.<\/li>\n
    4. Physical Intervention Argument and Sensory Proof<\/strong>
      \nClassical theological texts narrate punitive scenarios\u2014such as immersing sophists in water or hitting them\u2014to confront them with sensory pain and thus force them to acknowledge sensory reality. These arguments aim to prove the necessity and immediacy of sense-based awareness.<\/li>\n
    5. Greek Sophists and Their Islamic Reception<\/strong>
      \nGreek figures like Protagoras and Gorgias\u2014who claim \u201cman is the measure of all things\u201d\u2014are criticized for promoting epistemic and moral relativism. R\u0101z\u012b, alongside al-Ghaz\u0101l\u012b, portrays sophistic thinking as not only a threat to knowledge but also a danger to social and religious order. In this context, sophistry is treated as an intellectual and political subversion.<\/li>\n
    6. Islamic Responses to Sophist Denial<\/strong>
      \nIbn S\u012bn\u0101 describes those who deny self-evident truths as people who reject reality with their tongues but affirm it through action, arguing that they do not merit rational debate. Al-Ghaz\u0101l\u012b and al-Baghd\u0101d\u012b, on the other hand, attempt to expose their contradictions through reductio ad absurdum. These responses aim to reestablish the foundational status of shared human knowledge within a theologically coherent framework.<\/li>\n<\/ol>\n

      Conclusion:<\/strong>
      \nThis seminar reveals the profound implications of sophistic skepticism on epistemology and theology in Islamic thought. Through R\u0101z\u012b\u2019s critique, the seminar illustrates the fragility of both sensory and rational knowledge when faced with metaphysical doubt. In defending the validity of shared and necessary knowledge, Islamic scholars developed multifaceted strategies that underscored the centrality of certainty, inference, and communal reason within classical kal\u0101m and philosophy.<\/p>\n","protected":false},"excerpt":{"rendered":"

      E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 8. 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-5814","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5814","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=5814"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5814\/revisions"}],"predecessor-version":[{"id":5815,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5814\/revisions\/5815"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5814"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}