{"id":5845,"date":"2025-05-18T10:34:22","date_gmt":"2025-05-18T07:34:22","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5845"},"modified":"2025-05-18T10:34:22","modified_gmt":"2025-05-18T07:34:22","slug":"esref-altas-razi-okumalari-muhassal-23-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-23-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 23. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 23. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u0130slam felsefesinde filozoflar\u0131n varl\u0131k anlay\u0131\u015f\u0131n\u0131 ve \u00f6zellikle cevher\u2013araz ayr\u0131m\u0131n\u0131 temellendirme bi\u00e7imlerini tart\u0131\u015f\u0131r. R\u00e2z\u00ee, filozoflar\u0131n m\u00fcmk\u00fcn varl\u0131klar\u0131 nas\u0131l tasnif etti\u011fini, hul\u00fbl ili\u015fkisini merkeze alarak a\u00e7\u0131klarken, kel\u00e2mc\u0131larla olan ayr\u0131m\u0131 da vurgular. Seminerin amac\u0131, varl\u0131k kategorilerini yap\u0131land\u0131ran cevher ve araz anlay\u0131\u015f\u0131n\u0131, ontolojik i\u015flevleriyle birlikte analiz etmek; bu tasnifin bilimlerin s\u0131n\u0131rlar\u0131n\u0131 ve d\u00fc\u015f\u00fcnme bi\u00e7imlerini nas\u0131l belirledi\u011fini g\u00f6stermektir.<\/p>\n

    \n
  1. Hul\u00fbl \u0130li\u015fkisi ve Ontolojik Taksim<\/strong><\/li>\n<\/ol>\n

    Filozoflara g\u00f6re hul\u00fbl eden (hal) iki t\u00fcrd\u00fcr: suret ve araz. Suret, hul\u00fbl etti\u011fi maddeyi var k\u0131lar (mukavvimdir); araz ise yaln\u0131zca konuya yerle\u015fir ve onu var k\u0131lmaz. B\u00f6ylece \u201ccevher\u2013araz\u201d ve \u201cmadde\u2013suret\u201d ayr\u0131mlar\u0131 hul\u00fbl ili\u015fkisine dayan\u0131r. Konu, mahallin \u00f6zel bir t\u00fcr\u00fc olarak tan\u0131mlan\u0131r ve ontolojik yap\u0131 bu ili\u015fkilerle \u015fekillenir.<\/p>\n

      \n
    1. Be\u015f T\u00fcr Cevher ve Evrensel Ontoloji<\/strong><\/li>\n<\/ol>\n

      Filozoflar, Tanr\u0131 d\u0131\u015f\u0131 varl\u0131klar\u0131 be\u015f cevher t\u00fcr\u00fcne indirger: madde (hey\u00fbla), suret, bu ikisinden olu\u015fan cisim, nefis ve ak\u0131l. Bu be\u015fli yap\u0131, evrende indirgenemez ontolojik farklar\u0131 yans\u0131t\u0131r. Kel\u00e2mc\u0131lar ise tek t\u00fcr cevher kabul eder ve bu y\u00f6n\u00fcyle daha homojen bir varl\u0131k tasavvuruna sahiptir.<\/p>\n

        \n
      1. Arazlar: Varl\u0131kta \u00c7e\u015fitlilik ve Kategoriler<\/strong><\/li>\n<\/ol>\n

        Arazlar \u00fc\u00e7 grupta ele al\u0131n\u0131r: nispet gerektiren (\u00f6rne\u011fin yer, zaman, izafet), b\u00f6l\u00fcnebilir (nicelikler), ve ne nispet ne b\u00f6l\u00fcnme gerektiren (nitelikler). Toplam dokuz kategori a\u00e7\u0131klan\u0131r. Bu kategoriler, Aristocu anlamda evrenin ve d\u00fc\u015f\u00fcncenin en son indirgenemez bi\u00e7imleridir.<\/p>\n

          \n
        1. Kel\u00e2m\u00ee Ele\u015ftiriler: \u0130tibar\u00eelik ve Tesels\u00fcl<\/strong><\/li>\n<\/ol>\n

          Kel\u00e2mc\u0131lar, \u00f6zellikle izafi arazlar\u0131n (g\u00f6revlilik, birliktelik gibi) d\u0131\u015f d\u00fcnyada ger\u00e7ekli\u011fi olmad\u0131\u011f\u0131n\u0131, yaln\u0131zca zihinsel kurgular oldu\u011funu savunur. Bu reddedi\u015fin temelinde tesels\u00fcl korkusu ve zihn\u00ee itibarla v\u00fccud\u00ee varl\u0131k ayr\u0131m\u0131 yer al\u0131r.<\/p>\n

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

          Bu seminer, filozoflar\u0131n varl\u0131k tasnifini hem teorik d\u00fczeyde hem de bilimsel d\u00fc\u015f\u00fcnce bi\u00e7imlerini belirleyen bir sistem olarak i\u015fler. R\u00e2z\u00ee, bu sistemin i\u00e7 tutarl\u0131l\u0131\u011f\u0131n\u0131 ve s\u0131n\u0131rl\u0131l\u0131klar\u0131n\u0131 g\u00f6sterirken, kel\u00e2mc\u0131lar\u0131n daha sade ve indirgenmi\u015f bir ontoloji \u00f6nerdi\u011fini belirtir. Tart\u0131\u015fma, klasik metafizi\u011fin temel ayr\u0131mlar\u0131n\u0131 anlamak i\u00e7in anahtar niteliktedir.<\/p>\n

           <\/p>\n

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

          This seminar investigates the metaphysical framework of classical Islamic philosophy regarding the categorization of being into substance (jawhar) and accidents (\u02bfara\u1e0d), focusing on the distinctions philosophers made and how Fakhr al-D\u012bn al-R\u0101z\u012b critiques and presents these views. Central to this discussion is the concept of \u1e25ul\u016bl (inherence), which governs the relationship between entities and underpins the differentiation of ontological categories.<\/p>\n

           <\/p>\n

            \n
          1. Inherence and Ontological Division<\/strong><\/li>\n<\/ol>\n

            Philosophers classify anything that inheres (\u1e25\u0101ll) into two types: form (\u1e63\u016brah) and accident (\u02bfara\u1e0d). A form is a constitutive element (muqawwim) that gives being to matter, while an accident merely attaches to a subject without conferring existence. The division between substance and accident\u2014and also matter and form\u2014is thus grounded in the nature of \u1e25ul\u016bl. The \u201csubject\u201d (ma\u1e25all) becomes a key term in defining ontological structure.<\/p>\n

              \n
            1. The Five Types of Substance and Ontological Hierarchy<\/strong><\/li>\n<\/ol>\n

              According to the philosophers, all created beings (other than God) fall into five substance types: matter (hay\u016bl\u0101), form, body (a composite of matter and form), soul (nafs), and intellect (\u02bfaql). This classification reflects irreducible ontological differences in the cosmos. In contrast, theologians (mutakallim\u016bn) recognize only one type of substance, adhering to a more homogeneous and atomistic view of reality.<\/p>\n

                \n
              1. Accidents: Diversity in Being and the Role of Categories<\/strong><\/li>\n<\/ol>\n

                Accidents are divided into three main groups: those requiring a relation (e.g., place, time, relation), those involving divisibility (e.g., quantity), and those that are neither relational nor divisible (e.g., quality). These correspond to the classical nine Aristotelian categories. They function as the ultimate logical and ontological classifications of all knowable phenomena.<\/p>\n

                  \n
                1. Theological Critique: Conceptualism and Rejection of Infinite Regress<\/strong><\/li>\n<\/ol>\n

                  Theologians critique particularly relational accidents, arguing that concepts like \u201cbeing with\u201d or \u201cbefore\/after\u201d are mental constructs without real existence. Their rejection stems from concerns about infinite regress and the differentiation between mental abstractions and concrete realities.<\/p>\n

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

                  This seminar provides an in-depth comparative analysis of philosophical and theological approaches to ontology. R\u0101z\u012b articulates the coherence of the philosophical classification while also pointing to its limitations. The theological preference for a simpler and more unified ontology reflects a different metaphysical intuition rooted in divine unity and scriptural reasoning. This discussion is pivotal for understanding the foundations of classical metaphysics in Islamic thought.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 23. 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-5845","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5845","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=5845"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5845\/revisions"}],"predecessor-version":[{"id":5847,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5845\/revisions\/5847"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5845"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}