{"id":5848,"date":"2025-05-18T10:34:55","date_gmt":"2025-05-18T07:34:55","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5848"},"modified":"2025-05-18T10:34:55","modified_gmt":"2025-05-18T07:34:55","slug":"esref-altas-razi-okumalari-muhassal-24-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-24-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 24. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 24. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, kel\u00e2mc\u0131lar\u0131n araz anlay\u0131\u015f\u0131n\u0131, \u00f6zellikle \u201citibar\u00ee araz\u201d kavram\u0131n\u0131 merkeze alarak filozoflarla kar\u015f\u0131la\u015ft\u0131rmal\u0131 bi\u00e7imde analiz eder. R\u00e2z\u00ee, filozoflar\u0131n Aristocu dokuz kategoriye dayal\u0131 araz teorisini aktar\u0131rken, kel\u00e2mc\u0131lar\u0131n \u00f6zellikle nispet, nicelik ve s\u00fcreklilik temelli arazlar\u0131 neden reddettiklerini ayr\u0131nt\u0131l\u0131 olarak a\u00e7\u0131klar. Seminerin amac\u0131, d\u0131\u015f d\u00fcnyada ger\u00e7ekten mevcut olanla zihinsel itibara dayal\u0131 olan\u0131 ay\u0131rt ederek kel\u00e2m\u00ee ontolojinin temel ilkelerini belirginle\u015ftirmektir.<\/p>\n

    \n
  1. Nispet Arazlar\u0131n\u0131n Reddi ve Tesels\u00fcl Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

    Kel\u00e2mc\u0131lar, yer, zaman, izafet, sahiplik, etki, edilgi ve konum gibi ili\u015fkisellik temelli yedi kategoriyi d\u0131\u015f d\u00fcnyada mevcut de\u011fil, zihnin nesneler aras\u0131ndaki ili\u015fkiden \u00fcretti\u011fi itibar\u00ee anlamlar olarak g\u00f6r\u00fcr. Bu reddin temelinde araz\u0131n ba\u015fka bir araza dayanamayaca\u011f\u0131 ve sonsuz bir zincir (tesels\u00fcl) olu\u015fturamayaca\u011f\u0131 ilkesi vard\u0131r.<\/p>\n

      \n
    1. Nicelik ve S\u00fcreklilik Arazlar\u0131n\u0131n Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

      \u00c7izgi, y\u00fczey, nokta ve zaman gibi s\u00fcrekli nicelikler, kel\u00e2mc\u0131ya g\u00f6re sadece nesnenin bitim noktalar\u0131na verdi\u011fimiz addan ibarettir. Y\u00fczey, bir cismin sonudur; \u00e7izgi, y\u00fczeyin; nokta, \u00e7izginin sonudur. Bu nedenle bunlar\u0131n kendileri ba\u015fl\u0131 ba\u015f\u0131na birer araz de\u011fil, zihinsel kavramlard\u0131r. Zaman\u0131n varl\u0131\u011f\u0131 ise hem metafizik hem mant\u0131ksal nedenlerle reddedilir; onun sadece zihinsel bir d\u00fczenleme oldu\u011fu savunulur.<\/p>\n

        \n
      1. S\u00fcreksiz Nicelikler ve Say\u0131 Kavram\u0131<\/strong><\/li>\n<\/ol>\n

        Kel\u00e2mc\u0131lar, say\u0131lar\u0131n birliklerin toplam\u0131 oldu\u011funu ve bu nedenle d\u0131\u015f d\u00fcnyada de\u011fil, zihinde var oldu\u011funu savunur. Birli\u011fin kendisi bile bir varl\u0131\u011fa y\u00fcklenemeyecekse, \u00e7okluk ve say\u0131 da birer araz olamaz. Bu yakla\u015f\u0131m, \u00f6zellikle Muammer\u2019in sonsuzluk tart\u0131\u015fmalar\u0131yla zenginle\u015ftirilir.<\/p>\n

          \n
        1. Niteliklerin ve Nicelikle \u0130lgili Niteliklerin S\u0131n\u0131rlar\u0131<\/strong><\/li>\n<\/ol>\n

          Yumu\u015fakl\u0131k, sertlik, e\u011frilik, asal say\u0131 gibi nitelikler, ya yoklukla ilgili ya da ba\u015fka bir arazdan t\u00fcreyen anlamlard\u0131r. Niceliklerin d\u0131\u015f d\u00fcnyada var olmad\u0131\u011f\u0131n\u0131 kabul eden kel\u00e2mc\u0131ya g\u00f6re, bu niceliklerin ta\u015f\u0131d\u0131\u011f\u0131 nitelikler de ger\u00e7ek olamaz; sadece zihinsel kurguya dayan\u0131r.<\/p>\n

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

          Bu seminer, kel\u00e2mc\u0131lar\u0131n evreni sadele\u015ftirilmi\u015f bir cevher-araz yap\u0131s\u0131yla a\u00e7\u0131klama \u00e7abalar\u0131n\u0131 ortaya koyar. D\u0131\u015f d\u00fcnyada ger\u00e7ekten mevcut olan ile zihnin \u00fcretti\u011fi kavramlar\u0131 ay\u0131ran bu yakla\u015f\u0131m, felsef\u00ee ontolojiye kar\u015f\u0131 daha ele\u015ftirel ve tutarl\u0131 bir alternatif sunar. R\u00e2z\u00ee, bu tart\u0131\u015fma arac\u0131l\u0131\u011f\u0131yla hem kel\u00e2m\u00ee hem felsef\u00ee sistemin i\u00e7 tutarl\u0131l\u0131klar\u0131n\u0131 g\u00f6zler \u00f6n\u00fcne serer.<\/p>\n

           <\/p>\n

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

          This seminar analyzes the kal\u0101m perspective on accidents (a\u02bfr\u0101\u1e0d), focusing specifically on what theologians consider \u201cnotional\u201d or i\u02bftib\u0101r\u012b accidents. R\u0101z\u012b presents a comparative discussion between the philosophical framework of nine Aristotelian categories of accidents and the critical rejection of many of these categories by the mutakallim\u016bn (theologians). The aim is to clarify the foundational principles of kal\u0101m ontology by distinguishing between what exists externally and what is merely a conceptual construct.<\/p>\n

            \n
          1. Rejection of Relational Accidents and the Critique of Infinite Regress<\/strong><\/li>\n<\/ol>\n

            Theologians deny the real existence of seven relation-based categories such as place, time, relation, possession, action, passion, and position. They argue that these are not objective entities in the external world but rather conceptual interpretations that arise from perceivable relations. This stance is based on the principle that an accident cannot inhere in another accident\u2014otherwise, it would result in an infinite regress (tasalsul), which is deemed logically impossible.<\/p>\n

              \n
            1. Critique of Quantity and Continuity as Accidents<\/strong><\/li>\n<\/ol>\n

              Continuum-based quantities\u2014such as line, surface, point, and time\u2014are interpreted by theologians as mental constructs, not real entities. For example, a surface is merely the end of a body, a line the end of a surface, and a point the end of a line. Since these are relational endpoints rather than self-standing entities, they cannot be actual accidents in the external world. Time, in particular, is rejected both metaphysically and logically, as it lacks any ontologically independent existence.<\/p>\n

                \n
              1. Discrete Quantity and the Concept of Number<\/strong><\/li>\n<\/ol>\n

                Numbers are viewed as sums of units, which themselves lack independent external existence. If unity cannot be predicated of real things, then multiplicity and number also fail to qualify as genuine accidents. R\u0101z\u012b refers to debates by figures like Mu\u02bfammar, who extended these critiques to the discussion of infinity and the limits of numerical existence.<\/p>\n

                  \n
                1. Qualities and Their Derivation from Non-Real Accidents<\/strong><\/li>\n<\/ol>\n

                  Qualities such as softness, hardness, curvature, or even numerical properties like primality are ultimately either related to negation (the absence of something) or derived from other accidents. If these underlying accidents do not exist in reality, then neither can the qualities attributed to them.<\/p>\n

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

                  This seminar highlights the kal\u0101m project of simplifying ontology through a strict distinction between what truly exists and what is mentally constructed. By denying the objective reality of many of the Aristotelian categories, theologians present a more minimalistic and logically cautious metaphysics. R\u0101z\u012b\u2019s analysis reveals both the coherence and limitations of this approach, placing it in contrast to the more expansive ontological structures of classical philosophy.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 24. 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-5848","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5848","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=5848"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5848\/revisions"}],"predecessor-version":[{"id":5849,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5848\/revisions\/5849"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5848"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}