{"id":5839,"date":"2025-05-18T10:31:45","date_gmt":"2025-05-18T07:31:45","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5839"},"modified":"2025-05-18T10:31:45","modified_gmt":"2025-05-18T07:31:45","slug":"esref-altas-razi-okumalari-muhassal-20-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-20-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 20. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 20. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde Fahreddin er-R\u00e2z\u00ee, \u0130bn S\u00een\u00e2c\u0131 gelenekte \u201cz\u00e2t\u0131 gere\u011fi m\u00fcmk\u00fcn\u201d (el-m\u00fcmkin li-z\u00e2tih\u00ee) olarak tan\u0131mlanan varl\u0131k kategorisinin tan\u0131m\u0131n\u0131 ve felsef\u00ee\/mant\u0131ksal a\u00e7\u0131l\u0131mlar\u0131n\u0131 ele al\u0131r. \u0130mk\u00e2n kavram\u0131n\u0131n tan\u0131m\u0131 \u00fczerinden, varl\u0131k ve yokluk kar\u015f\u0131s\u0131ndaki konumu, zihin-d\u0131\u015f d\u00fcnya ayr\u0131m\u0131, mahiyet-varl\u0131k ili\u015fkisi ve \u00f6zg\u00fcrl\u00fck-determinizm ba\u011flam\u0131nda i\u00e7erdi\u011fi paradokslar sorgulan\u0131r. Ama\u00e7, imk\u00e2n\u0131n akl\u00ee mi, ontolojik mi, yoksa sadece zihn\u00ee bir tasavvur mu oldu\u011funa dair klasik felsefe ve kel\u00e2m\u0131n \u00e7eli\u015fen yakla\u015f\u0131mlar\u0131n\u0131 analiz etmektir.<\/p>\n

    \n
  1. M\u00fcmk\u00fcn Varl\u0131\u011f\u0131n Tan\u0131m\u0131 ve Ontolojik Durumu<\/strong><\/li>\n<\/ol>\n

    M\u00fcmk\u00fcn, varl\u0131\u011f\u0131 ve yoklu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir olan, yani varl\u0131\u011f\u0131 ne zorunlu ne de imk\u00e2ns\u0131z olan \u015feydir. Bu tan\u0131mda varl\u0131k ve yokluk imk\u00e2ns\u0131zl\u0131\u011fa yol a\u00e7maz. Ancak bu kavramsal imk\u00e2n, d\u0131\u015f d\u00fcnyada m\u00fcmk\u00fcn olan\u0131n hep bir sebep arac\u0131l\u0131\u011f\u0131yla var oldu\u011fu ger\u00e7e\u011fiyle \u00e7eli\u015fir. R\u00e2z\u00ee burada, imk\u00e2n\u0131n d\u0131\u015fta de\u011fil, zihinde ge\u00e7erli bir yap\u0131 oldu\u011funu vurgular.<\/p>\n

      \n
    1. Varl\u0131k\u2013Mahiyet Ayr\u0131m\u0131 ve \u0130mk\u00e2n\u0131n Uygulanabilirli\u011fi<\/strong><\/li>\n<\/ol>\n

      Mahiyet\u2013varl\u0131k ayr\u0131m\u0131n\u0131 kabul eden gelenek i\u00e7in imk\u00e2n kavram\u0131 uygulanabilir g\u00f6z\u00fckse de, R\u00e2z\u00ee bu ayr\u0131m\u0131n ger\u00e7ek varl\u0131k d\u00fczleminde ge\u00e7erli olmad\u0131\u011f\u0131n\u0131 savunur. E\u011fer bir \u015fey varsa, zorunlulukla vard\u0131r; yoksa, yoklu\u011fu zorunludur. Bu durumda m\u00fcmk\u00fcnl\u00fck iddias\u0131 yer bulamaz. B\u00f6ylece mahiyetin ne var ne yok oldu\u011fu iddias\u0131 ge\u00e7ersiz k\u0131l\u0131n\u0131r.<\/p>\n

        \n
      1. \u0130mk\u00e2n\u0131n Kavramsal Yap\u0131s\u0131: V\u00fccud\u00ee mi, Selb\u00ee mi?<\/strong><\/li>\n<\/ol>\n

        \u00dc\u00e7\u00fcnc\u00fc tart\u0131\u015fma, imk\u00e2n kavram\u0131n\u0131n olumlu bir anlam (v\u00fccud\u00ee) m\u0131 yoksa olumsuz bir nitelik (selb\u00ee) mi ta\u015f\u0131d\u0131\u011f\u0131 sorusuna odaklan\u0131r. R\u00e2z\u00ee, bu ayr\u0131m\u0131 her iki y\u00f6nden de ge\u00e7ersiz bulur. \u0130mk\u00e2n e\u011fer v\u00fccud\u00ee bir s\u0131fatsa, varl\u0131\u011fa e\u015flik etmesi gerekir; bu da imk\u00e2n\u0131 zorunlu hale getirir. E\u011fer selb\u00ee ise, yoklukla nitelenmesi gerekirdi ki bu da mant\u0131ken kabul edilemez.<\/p>\n

          \n
        1. \u0130mk\u00e2n\u0131n Gelece\u011fe \u0130li\u015fkin Kullan\u0131m\u0131 (\u0130mk\u00e2n-\u0131 \u0130stikb\u00e2l\u00ee)<\/strong><\/li>\n<\/ol>\n

          R\u00e2z\u00ee, istikbale y\u00f6nelik imk\u00e2n (\u00f6rne\u011fin \u201cyar\u0131n masa yok olabilir\u201d) kullan\u0131m\u0131n\u0131n da \u00e7eli\u015fki i\u00e7erdi\u011fini ileri s\u00fcrer. \u00c7\u00fcnk\u00fc gelecekteki yokluk \u015fu anda ger\u00e7eklik kazanmad\u0131\u011f\u0131 i\u00e7in, hakk\u0131nda imk\u00e2n h\u00fckm\u00fc verilemez. Bu tart\u0131\u015fma, Aristo\u2019nun \u00fc\u00e7\u00fcnc\u00fc halin imk\u00e2ns\u0131zl\u0131\u011f\u0131 ilkesi \u00e7er\u00e7evesinde \u00f6zg\u00fcrl\u00fck meselesiyle ili\u015fkilendirilir.<\/p>\n

            \n
          1. \u0130mk\u00e2n\u0131n Ta\u015f\u0131y\u0131c\u0131s\u0131 Problemi<\/strong><\/li>\n<\/ol>\n

            E\u011fer imk\u00e2n bir s\u0131fatsa, bunun bir ta\u015f\u0131y\u0131c\u0131s\u0131 olmas\u0131 gerekir. Ancak varl\u0131k \u00f6ncesinde hi\u00e7bir \u015fey mevcut de\u011fildir; bu da imk\u00e2n\u0131n bir ta\u015f\u0131y\u0131c\u0131s\u0131n\u0131n olmamas\u0131 anlam\u0131na gelir. Bu noktada imk\u00e2n\u0131n akl\u00ee bir itibar (mak\u00fbl\u00e2t-\u0131 s\u00e2n\u00eeye) oldu\u011fu kabul edilir.<\/p>\n

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

            R\u00e2z\u00ee, imk\u00e2n kavram\u0131n\u0131n ontolojik tutars\u0131zl\u0131klar\u0131n\u0131 ve zihn\u00ee bir spek\u00fclasyondan ibaret oldu\u011funu detayl\u0131 delillerle g\u00f6sterir. Ancak t\u00fcm ele\u015ftirilere ra\u011fmen imk\u00e2n\u0131n pratikte vazge\u00e7ilmezli\u011fi de kabul edilir. B\u00f6ylece kel\u00e2m\u00ee gelenekte bu kavram\u0131n akl\u00ee bir \u00e7er\u00e7evede tutulmas\u0131, metafizik tart\u0131\u015fmalar\u0131n merkezinde yer bulur.<\/p>\n

             <\/p>\n

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

            This seminar explores the Avicennan concept of the \u201cessentially possible being\u201d (al-mumkin li-dh\u0101tihi) through the lens of Fakhr al-D\u012bn al-R\u0101z\u012b\u2019s critical analysis. The discussions revolve around the definition of possibility (imk\u0101n), its ontological versus conceptual status, the distinction between essence and existence, and the logical paradoxes that arise from applying possibility in the contexts of creation, free will, and causality. R\u0101z\u012b seeks to determine whether possibility is a rational, ontological, or merely conceptual construct.<\/p>\n

              \n
            1. Definition and Ontological Status of the Possible Being<\/strong><\/li>\n<\/ol>\n

              A possible being is defined as something whose existence and nonexistence are both conceivable\u2014it is neither necessary nor impossible. However, R\u0101z\u012b emphasizes that while this definition is logically valid, in reality, possible beings only come into existence through a cause. Therefore, he concludes that imk\u0101n has no external ontological reality but is rather a conceptual judgment.<\/p>\n

                \n
              1. Essence\u2013Existence Distinction and the Applicability of Possibility<\/strong><\/li>\n<\/ol>\n

                While the distinction between essence and existence supports the notion of possibility, R\u0101z\u012b challenges this metaphysical separation. If something exists, it exists necessarily; if not, its nonexistence is likewise necessary. Under such conditions, the notion of something being \u201cpossible\u201d becomes invalid outside mental abstraction.<\/p>\n

                  \n
                1. Is Possibility a Positive or Negative Attribute?<\/strong><\/li>\n<\/ol>\n

                  R\u0101z\u012b interrogates whether imk\u0101n is a positive (wuj\u016bd\u012b) or negative (salb\u012b) attribute. If it is positive, it should co-exist with being, thereby making it necessary\u2014a contradiction. If it is negative, it aligns with nonexistence, which also leads to inconsistency. This undermines the coherence of imk\u0101n as a real attribute.<\/p>\n

                    \n
                  1. Future-Tense Possibility (Imk\u0101n al-Istiqb\u0101l\u012b)<\/strong><\/li>\n<\/ol>\n

                    He critiques the common use of imk\u0101n regarding future events (e.g., \u201cthe table might cease to exist tomorrow\u201d) by asserting that since future nonexistence has not yet occurred, the judgment is unfounded. This discussion connects to Aristotle\u2019s principle of the excluded middle and the theological problem of divine knowledge and human freedom.<\/p>\n

                      \n
                    1. The Carrier of Possibility and Mental Constructs<\/strong><\/li>\n<\/ol>\n

                      If imk\u0101n is an attribute, it must have a subject to which it applies. However, before something exists, there is no bearer of that attribute. R\u0101z\u012b concludes that imk\u0101n must therefore belong to the category of second-order intelligibles (al-ma\u02bfq\u016bl\u0101t al-th\u0101niyya)\u2014conceptual tools rather than actual ontological states.<\/p>\n

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

                      This seminar presents a critical assessment of the concept of possibility and its metaphysical implications. R\u0101z\u012b deconstructs the logical and ontological foundations of imk\u0101n, ultimately framing it as a conceptual necessity rather than an ontological reality. Nevertheless, he acknowledges its indispensable role in theological and philosophical discourse, securing its place as a central construct in kal\u0101m reasoning.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 20. 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-5839","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5839","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=5839"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5839\/revisions"}],"predecessor-version":[{"id":5840,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5839\/revisions\/5840"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5839"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}