{"id":5850,"date":"2025-05-18T10:35:25","date_gmt":"2025-05-18T07:35:25","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5850"},"modified":"2025-05-18T10:35:25","modified_gmt":"2025-05-18T07:35:25","slug":"esref-altas-razi-okumalari-muhassal-25-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-25-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 25. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 25. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, kel\u00e2m gelene\u011finde yarat\u0131lm\u0131\u015f varl\u0131klar\u0131n (muhtes\u00e2t) kategorik tasnifine odaklanarak cevher ve araz ayr\u0131m\u0131n\u0131n nas\u0131l temellendirildi\u011fini tart\u0131\u015f\u0131r. R\u00e2z\u00ee, filozoflar\u0131n m\u00fcmk\u00fcn varl\u0131klar anlay\u0131\u015f\u0131na kar\u015f\u0131l\u0131k, kel\u00e2mc\u0131lar\u0131n muhtes\u00e2t kavram\u0131n\u0131 esas ald\u0131klar\u0131n\u0131, bu yakla\u015f\u0131mla varl\u0131\u011f\u0131 iki ana kategoriye ay\u0131rd\u0131klar\u0131n\u0131 belirtir: m\u00fctehayyiz olan (yer kaplayan) cevherler ve m\u00fctehayyize yerle\u015fen arazlar.<\/p>\n

    \n
  1. \u00dc\u00e7l\u00fc Ayr\u0131m ve M\u00fccerred Varl\u0131\u011f\u0131n Reddi<\/strong><\/li>\n<\/ol>\n

    Kel\u00e2mc\u0131lar yarat\u0131lm\u0131\u015f varl\u0131klar\u0131 \u00fc\u00e7e ay\u0131r\u0131r: m\u00fctehayyiz olanlar, m\u00fctehayyize hul\u00fbl edenler ve ne yer kaplayan ne de yer kaplayana hul\u00fbl edenler. \u00dc\u00e7\u00fcnc\u00fc kategori m\u00fccerred varl\u0131klar\u0131 (ak\u0131l, nefs vb.) kapsar ve kel\u00e2mc\u0131lar\u0131n \u00e7o\u011funlu\u011fu taraf\u0131ndan reddedilir. R\u00e2z\u00ee, bu reddin Tanr\u0131\u2019ya benzerlik gerek\u00e7esiyle temellendirilmesini mant\u0131ksal olarak zay\u0131f bulur; \u00e7\u00fcnk\u00fc olumsuz s\u0131fatlarda ortakl\u0131k mahiyet birli\u011fini gerektirmez.<\/p>\n

      \n
    1. Cevher: Atom ve Cisim Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

      M\u00fctehayyiz varl\u0131klar ya b\u00f6l\u00fcnmeyen atomlard\u0131r ya da atomlardan olu\u015fan cisimlerdir. E\u015f\u2019ar\u00eeler i\u00e7in cisim, iki atomun birle\u015fiminden olu\u015fur; Mutezile\u2019ye g\u00f6re \u00fc\u00e7 boyutluluk gereklidir. Bu farkl\u0131l\u0131k, cisim tan\u0131m\u0131n\u0131n teolojik arka plan\u0131na i\u015faret eder.<\/p>\n

        \n
      1. Arazlar: Canl\u0131ya ve Cans\u0131za Nispet Edilenler<\/strong><\/li>\n<\/ol>\n

        Arazlar, m\u00fctehayyize yerle\u015fen, cevherde bulunan niteliklerdir. Cans\u0131zlara nispet edilen arazlar ikiye ayr\u0131l\u0131r: be\u015f duyu ile alg\u0131lananlar (renk, \u0131\u015f\u0131k, ses, tat, s\u0131cakl\u0131k vb.) ve kevn\u00ee arazlar (olu\u015f, hareket, s\u00fck\u00fbn, birle\u015fme, ayr\u0131lma). R\u00e2z\u00ee, bu arazlar\u0131n mahiyetini, duyuya dayal\u0131 fenomenolojik yakla\u015f\u0131mla ele al\u0131r. Be\u015f duyuya g\u00f6re tasnif edilen bu arazlar, kel\u00e2mc\u0131lar\u0131n d\u0131\u015f d\u00fcnyay\u0131 alg\u0131lay\u0131\u015f\u0131n\u0131n temeline yerle\u015ftirilir.<\/p>\n

          \n
        1. Kevn\u00ee Arazlar ve Ontolojik Ge\u00e7i\u015f<\/strong><\/li>\n<\/ol>\n

          Hareket, bir mek\u00e2ndan di\u011ferine ard\u0131\u015f\u0131k olu\u015f; s\u00fck\u00fbn, ayn\u0131 mek\u00e2nda ard\u0131\u015f\u0131k olu\u015f; i\u00e7tima ve iftirak ise cevherlerin birle\u015fme ve ayr\u0131lma durumlar\u0131d\u0131r. Bu d\u00f6rt kevn\u00ee araz, nesnelerin olu\u015f an\u0131ndaki ontolojik durumu a\u00e7\u0131klar ve kel\u00e2mc\u0131lar\u0131n s\u00fcreksiz fizik anlay\u0131\u015f\u0131n\u0131 temellendirir.<\/p>\n

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

          Seminer, kel\u00e2mc\u0131lar\u0131n varl\u0131\u011f\u0131 sade iki yap\u0131da a\u00e7\u0131klama \u00e7abas\u0131yla, cevher-araz ili\u015fkisini sistemle\u015ftirdi\u011fini g\u00f6sterir. R\u00e2z\u00ee, filozoflar\u0131n m\u00fccerred varl\u0131k anlay\u0131\u015f\u0131n\u0131 ele\u015ftirirken, kel\u00e2mc\u0131lar\u0131n fiziksel ve metafiziksel ayr\u0131mlar\u0131n\u0131 tutarl\u0131 ve epistemik bir \u00e7er\u00e7evede yeniden yorumlar. Bu, klasik kel\u00e2m\u0131n ontolojik temellerini kavramada merkezi bir katk\u0131d\u0131r.<\/p>\n

           <\/p>\n

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

          This seminar focuses on the theological classification of created entities (mu\u1e25dath\u0101t) in the kal\u0101m tradition, specifically through the dichotomy of substance (jawhar) and accident (\u02bfara\u1e0d). R\u0101z\u012b presents how theologians, in contrast to philosophers who work with the framework of possible existents, approach metaphysics by dividing being into two fundamental categories: spatially extended substances and the accidents that inhere in them.<\/p>\n

            \n
          1. The Tripartite Division and Rejection of Abstract Entities<\/strong><\/li>\n<\/ol>\n

            Theologians divide created beings into three categories: those that occupy space (mutahayyiz), those that inhere in such entities, and those that are neither spatially extended nor inhere in anything. The third category includes immaterial entities (e.g., intellects and souls), which are largely rejected by theologians. R\u0101z\u012b critiques this rejection, especially the claim that such denial is necessary to avoid attributing divine likeness, noting that sharing in a negative attribute does not imply ontological equivalence.<\/p>\n

              \n
            1. Substance: The Atom\u2013Body Distinction<\/strong><\/li>\n<\/ol>\n

              Spatially extended substances are either indivisible atoms or bodies composed of atoms. For the Ash\u02bfarites, a body forms by the conjunction of two atoms, while for the Mu\u02bftazilites, a body requires three-dimensional extension. This disagreement reflects deeper theological assumptions underlying different definitions of physical reality.<\/p>\n

                \n
              1. Accidents: Those Attributed to Living and Non-Living Things<\/strong><\/li>\n<\/ol>\n

                Accidents are qualities inhering in substances. Accidents attributed to non-living things are divided into two types: those perceived by the five senses (e.g., color, light, sound, taste, temperature) and kawn\u012b accidents (e.g., motion, rest, conjunction, and separation). R\u0101z\u012b interprets these accidents through a phenomenological lens, grounding them in human sensory experience as key to the theologians\u2019 perception of external reality.<\/p>\n

                  \n
                1. Kawn\u012b Accidents and Ontological Transitions<\/strong><\/li>\n<\/ol>\n

                  Motion is defined as successive presence in different locations; rest as successive presence in the same location; conjunction (ijtima\u02bf) and separation (iftir\u0101q) describe the joining or parting of substances. These four kawn\u012b accidents serve as conceptual tools that explain the dynamic states of objects in a discrete, atomistic framework central to kal\u0101m physics.<\/p>\n

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

                  This seminar demonstrates how theologians structured their ontology through a simplified model of substance and accident, seeking coherence in both metaphysical and physical realms. R\u0101z\u012b critiques the philosophers\u2019 reliance on abstract substances while reaffirming the consistency and epistemological clarity of the theologians\u2019 dualistic framework. This discussion is essential for understanding the foundational metaphysics of classical kal\u0101m thought.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 25. 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-5850","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5850","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=5850"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5850\/revisions"}],"predecessor-version":[{"id":5851,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5850\/revisions\/5851"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5850"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}