{"id":5859,"date":"2025-05-18T10:38:06","date_gmt":"2025-05-18T07:38:06","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5859"},"modified":"2025-05-18T10:38:06","modified_gmt":"2025-05-18T07:38:06","slug":"esref-altas-razi-okumalari-muhassal-29-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-29-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 29. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 29. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, hem kel\u00e2mc\u0131lar\u0131n hem de filozoflar\u0131n araz kavram\u0131na ili\u015fkin genel h\u00fck\u00fcmlerini kar\u015f\u0131la\u015ft\u0131rmal\u0131 olarak ele al\u0131r. R\u00e2z\u00ee, arazlar\u0131n intikali, ba\u015fka bir arazda kaim olmas\u0131, bekas\u0131 ve ayn\u0131 anda iki mahalde bulunmas\u0131 gibi meseleleri tart\u0131\u015farak ontolojik ba\u011fl\u0131l\u0131k, ba\u011f\u0131ms\u0131zl\u0131k ve s\u00fcreklilik gibi metafiziksel problemleri de\u011ferlendirir.<\/p>\n

    \n
  1. Arazlar\u0131n \u0130ntikali \u0130mk\u00e2ns\u0131zd\u0131r<\/strong><\/li>\n<\/ol>\n

    Hem kel\u00e2mc\u0131lar hem filozoflar, arazlar\u0131n bir mahalden di\u011ferine intikal edemeyece\u011fini kabul eder. Ancak gerek\u00e7eleri farkl\u0131d\u0131r: kel\u00e2mc\u0131lar bunu bo\u015fluk kavram\u0131 ve kesikli hareket anlay\u0131\u015f\u0131yla temellendirirken, filozoflar araz\u0131n mahalline olan zorunlu ihtiya\u00e7 sebebiyle intikalin imk\u00e2ns\u0131z oldu\u011funu savunur. R\u00e2z\u00ee her iki taraf\u0131n delillerini sistematik bi\u00e7imde analiz eder.<\/p>\n

      \n
    1. Araz\u0131n Arazda Kaim Olmas\u0131 \u0130mk\u00e2ns\u0131zd\u0131r<\/strong><\/li>\n<\/ol>\n

      Kel\u00e2mc\u0131lar, bir araz\u0131n ba\u015fka bir araz\u0131 ta\u015f\u0131yamayaca\u011f\u0131n\u0131, her araz\u0131n ancak cevherde kaim olabilece\u011fini belirtir. Bu g\u00f6r\u00fc\u015f, arazlar aras\u0131nda hiyerar\u015fi olu\u015fmas\u0131n\u0131n Tanr\u0131\u2019n\u0131n iradi taksisiyle \u00e7eli\u015fece\u011fi d\u00fc\u015f\u00fcncesine dayan\u0131r. R\u00e2z\u00ee, filozoflar\u0131n bu konudaki aksine g\u00f6r\u00fc\u015flerini de aktar\u0131r ve kel\u00e2mc\u0131lar\u0131n tevazun ilkesine dayal\u0131 yakla\u015f\u0131m\u0131n\u0131 savunur.<\/p>\n

        \n
      1. Araz\u0131n Bekas\u0131 Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

        E\u015far\u00ee kel\u00e2mc\u0131lar araz\u0131n baki olamayaca\u011f\u0131n\u0131 savunur; zira bu, araz\u0131n ba\u015fka bir arazda kaim olmas\u0131n\u0131 gerektirir. R\u00e2z\u00ee, bu g\u00f6r\u00fc\u015fe kar\u015f\u0131 \u00e7\u0131karak bekan\u0131n zat\u00ee de\u011fil, d\u0131\u015f sebeplere ba\u011fl\u0131 bir \u00f6zellik olabilece\u011fini ve dolay\u0131s\u0131yla s\u0131n\u0131rl\u0131 s\u00fcreli bekan\u0131n m\u00fcmk\u00fcn oldu\u011funu \u00f6ne s\u00fcrer. B\u00f6ylece klasik g\u00f6r\u00fc\u015fe i\u00e7kin bir esneklik kazand\u0131r\u0131r.<\/p>\n

          \n
        1. Bir Araz\u0131n \u0130ki Mahalde Bulunmas\u0131 M\u00fcmk\u00fcn De\u011fildir<\/strong><\/li>\n<\/ol>\n

          Kel\u00e2mc\u0131lar, bir araz\u0131n ayn\u0131 anda iki farkl\u0131 mahalde bulunamayaca\u011f\u0131n\u0131 ifade eder. Ebu H\u00e2\u015fim\u2019in \u201ctehlif\u201d gibi baz\u0131 izaf\u00ee arazlar\u0131n iki mahale yerle\u015fti\u011fi g\u00f6r\u00fc\u015f\u00fc tart\u0131\u015f\u0131l\u0131r. R\u00e2z\u00ee, bu gibi durumlar\u0131n mecmu (toplam) bir mahal \u00fczerinden anla\u015f\u0131labilece\u011fini savunarak klasik ilkeyi korur.<\/p>\n

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

          Bu seminer, arazlar\u0131n metafizik stat\u00fcs\u00fcn\u00fc belirleyen temel kurallar\u0131 hem kel\u00e2m\u00ee hem felsef\u00ee \u00e7er\u00e7evede analiz eder. R\u00e2z\u00ee, kel\u00e2m gelene\u011finin atomcu kozmolojisini savunurken, filozoflar\u0131n delillerini de titizlikle de\u011ferlendirir ve yer yer onlar\u0131 yeniden yap\u0131land\u0131rarak daha kapsay\u0131c\u0131 bir ontoloji teklif eder.<\/p>\n

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

          This seminar explores the metaphysical rules governing accidents (a\u02bfr\u0101\u1e0d) within both kal\u0101m and philosophical traditions. Fakhr al-D\u012bn al-R\u0101z\u012b analyzes key questions such as whether accidents can transfer from one substratum to another, whether they can subsist in other accidents, whether they can persist over time, and whether they can exist in multiple subjects simultaneously. The discussion frames these issues within broader metaphysical concerns regarding dependence, continuity, and ontological coherence.<\/p>\n

            \n
          1. The Impossibility of Transference of Accidents<\/strong><\/li>\n<\/ol>\n

            Both theologians and philosophers agree that accidents cannot move from one subject (ma\u1e25all) to another. However, their reasons differ: the theologians explain this through the theory of discrete motion and the existence of a vacuum, while philosophers argue that accidents require their substratum essentially and cannot exist apart from it. R\u0101z\u012b presents both lines of reasoning in detail and evaluates their logical consistency.<\/p>\n

              \n
            1. Accidents Cannot Inhere in Other Accidents<\/strong><\/li>\n<\/ol>\n

              Theologians hold that an accident cannot be the substratum of another accident; all accidents must inhere in a substance (jawhar). This position is rooted in the principle that hierarchies of accidents would violate divine unity and contravene the discretionary will of God. R\u0101z\u012b also discusses the philosophers\u2019 opposing views and defends the theological stance as more coherent within a divine voluntarist framework.<\/p>\n

                \n
              1. The Debate on the Persistence (baq\u0101<\/strong>\u02be<\/strong>) of Accidents<\/strong><\/li>\n<\/ol>\n

                Ash\u02bfar\u012b theologians claim that accidents cannot persist, because persistence would require one accident to inhere in another over time. R\u0101z\u012b challenges this, arguing that persistence may not be an essential property but could depend on external conditions. He proposes a limited-duration persistence model that accommodates theological concerns while offering ontological flexibility.<\/p>\n

                  \n
                1. An Accident Cannot Exist in Two Subjects Simultaneously<\/strong><\/li>\n<\/ol>\n

                  Theologians assert that no accident can exist in more than one substratum at the same time. The discussion includes Ab\u016b H\u0101shim\u2019s view that certain relational accidents, like composition (ta\u02bel\u012bf), can inhere in two things. R\u0101z\u012b responds by suggesting such cases involve a collective substratum rather than two separate individual ones, thereby preserving the integrity of the theological position.<\/p>\n

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

                  This seminar outlines the essential ontological principles governing accidents in classical Islamic metaphysics. R\u0101z\u012b upholds the kal\u0101m atomist model while engaging rigorously with philosophical counterarguments. His critical approach not only defends theological positions but also refines them, offering a more comprehensive and logically consistent understanding of the nature of accidents.<\/p>\n

                   <\/p>\n","protected":false},"excerpt":{"rendered":"

                  E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 29. 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-5859","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5859","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=5859"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5859\/revisions"}],"predecessor-version":[{"id":5860,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5859\/revisions\/5860"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5859"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}