{"id":5865,"date":"2025-05-19T16:26:34","date_gmt":"2025-05-19T13:26:34","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5865"},"modified":"2025-05-19T16:26:34","modified_gmt":"2025-05-19T13:26:34","slug":"esref-altas-razi-okumalari-muhassal-33-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-33-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 33. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 33. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Fahreddin er-R\u00e2z\u00ee\u2019nin varl\u0131k teorisi ba\u011flam\u0131nda ele ald\u0131\u011f\u0131 iki temel metafizik problemi olan \u201cbirlik\u2013\u00e7okluk\u201d ve \u201cillet\u2013ma\u2018l\u00fbl\u201d ili\u015fkisini tart\u0131\u015f\u0131r. Um\u00fbr-\u0131 \u00e2mme kavramlar\u0131n\u0131n sistematik bi\u00e7imde i\u015flendi\u011fi bu b\u00f6l\u00fcm, e\u015fyan\u0131n bireyle\u015fmesi, farkl\u0131la\u015fmas\u0131, mahiyet\u2013h\u00fcviyet ayr\u0131m\u0131 ve nedensellik ba\u011flam\u0131nda kel\u00e2m\u00ee ve felsef\u00ee pozisyonlar\u0131 mukayeseli olarak de\u011ferlendirir.<\/p>\n

    \n
  1. Birlik ve \u00c7okluk Sorunu: Taayy\u00fcn ve Teayy\u00fcn Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

    Bir varl\u0131\u011f\u0131n di\u011ferlerinden nas\u0131l ayr\u0131\u015ft\u0131\u011f\u0131, tayin edilebilir hale geldi\u011fi ve \u00e7okluk i\u00e7erisinde birey olarak g\u00f6r\u00fcnd\u00fc\u011f\u00fc sorunsalla\u015ft\u0131r\u0131l\u0131r. Kel\u00e2mc\u0131lar, tayy\u00fcn\u00fcn s\u00fcb\u00fbt\u00ee de\u011fil iz\u00e2f\u00ee oldu\u011funu savunarak sonsuz gerilemeye yol a\u00e7acak ontolojik y\u00fcklemlemeleri reddederler. Filozoflarsa h\u00fcviyetin s\u00fcb\u00fbt\u00ee bir vas\u0131f oldu\u011funu, ferdiyetin mahiyetten farkl\u0131la\u015ft\u0131\u011f\u0131n\u0131 iddia eder. Tart\u0131\u015fma, s\u0131fat\u2013z\u00e2t ili\u015fkisinin teorik temelini olu\u015fturur.<\/p>\n

      \n
    1. \u0130ki Varl\u0131\u011f\u0131n Farkl\u0131l\u0131\u011f\u0131: Denk\u2013Z\u0131t\u2013Farkl\u0131 Ayr\u0131mlar\u0131<\/strong><\/li>\n<\/ol>\n

      \u0130ki \u015feyin ba\u015fka olabilmesi i\u00e7in ya denk (misleyn), ya z\u0131t (z\u0131ddeyn), ya da farkl\u0131 (muhtelifeyn) olmas\u0131 gerekti\u011fi vurgulan\u0131r. R\u00e2z\u00ee, ba\u015fkal\u0131\u011f\u0131n tan\u0131m\u0131 \u00fczerinden kel\u00e2m\u00ee geleneklerin s\u0131fat\u2013z\u00e2t ili\u015fkilerini nas\u0131l yap\u0131land\u0131rd\u0131\u011f\u0131n\u0131 g\u00f6sterir. \u00d6zellikle Mu\u2018tezile\u2019nin s\u0131fatlar\u0131 z\u00e2ttan ay\u0131ran yakla\u015f\u0131m\u0131 ile E\u015f\u2018ar\u00eelerin \u201cne ayn\u0131 ne gayr\u0131d\u0131r\u201d pozisyonunun arkas\u0131ndaki teorik \u00e7er\u00e7eve a\u00e7\u0131klan\u0131r.<\/p>\n

        \n
      1. \u0130llet\u2013Ma\u2018l\u00fbl \u0130li\u015fkisi ve Nedensellik Tart\u0131\u015fmalar\u0131<\/strong><\/li>\n<\/ol>\n

        Nedenselli\u011fin bedih\u00ee olup olmad\u0131\u011f\u0131 ve bir illetin ka\u00e7 ma\u2018l\u00fbl do\u011furabilece\u011fi tart\u0131\u015f\u0131l\u0131r. R\u00e2z\u00ee, filozoflar\u0131n aksine bir illetin birden \u00e7ok sonu\u00e7 do\u011furabilece\u011fini, bu ili\u015fkilerin z\u00e2t\u00ee \u00e7okluk de\u011fil, nisbet farkl\u0131l\u0131\u011f\u0131 i\u00e7erdi\u011fini savunur. Ayr\u0131ca yokluk\u2013illet ili\u015fkisi ve kel\u00e2mc\u0131lar\u0131n \u201cyokluk illet olamaz\u201d iddias\u0131 de\u011ferlendirilir.<\/p>\n

          \n
        1. Teolojik ve Ontolojik Uygulamalar<\/strong><\/li>\n<\/ol>\n

          Bu teorik zemin, nefs teorisi, sud\u00fbr \u00f6\u011fretisi ve Tanr\u0131\u2013\u00e2lem ili\u015fkisi gibi alanlara uygulanarak birden \u00e7oklu\u011fun \u00e7\u0131k\u0131\u015f\u0131na dair felsef\u00ee ve kel\u00e2m\u00ee modeller mukayese edilir. R\u00e2z\u00ee, \u00f6zellikle modern anlamda fonksiyonel a\u00e7\u0131klamalar\u0131 \u00f6nceler ve \u0130bn S\u00een\u00e2c\u0131 fail \u00e7oklu\u011fu gerektiren sistemlere ele\u015ftiri getirir.<\/p>\n

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

          Bu seminer, varl\u0131klar\u0131n bireyle\u015fmesinden nedenselli\u011fe kadar geni\u015f bir metafizik problemi tek \u00e7at\u0131 alt\u0131nda tart\u0131\u015f\u0131r. R\u00e2z\u00ee\u2019nin yakla\u015f\u0131m\u0131, hem kel\u00e2m\u00ee gelenekleri hem de felsef\u00ee sistemleri sorgulayan, kavramsal derinli\u011fi y\u00fcksek bir analiz sunar. B\u00f6ylece el-Mu\u1e25a\u1e63\u1e63al\u2019\u0131n Um\u00fbr-\u0131 \u00c2mme ve fiziksel varl\u0131k anlay\u0131\u015f\u0131 i\u00e7 i\u00e7e bi\u00e7imde \u00f6r\u00fclm\u00fc\u015f olur.<\/p>\n

           <\/p>\n

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

          This seminar explores two fundamental metaphysical problems addressed by Fakhr al-D\u012bn al-R\u0101z\u012b within the framework of general ontological concepts (um\u016br \u02bf\u0101mma): the relationship between unity and multiplicity, and the structure of causality between cause (\u02bfilla) and effect (ma\u02bfl\u016bl). Through comparative analysis of theological and philosophical positions, the seminar examines how individuation, differentiation, and causation are understood in Islamic thought, especially in relation to essence, identity, and divine action.<\/p>\n

            \n
          1. The Problem of Unity and Multiplicity: Ta<\/strong>\u02bf<\/strong>ayyun and Ta<\/strong>\u02bf<\/strong>ayyun<\/strong><\/li>\n<\/ol>\n

            The seminar opens with a discussion on how a being is individuated and distinguished from others\u2014how it becomes \u201cdetermined\u201d (ta\u02bfayyun). Theologians argue that such determination is relative, not real, thus avoiding an infinite regress of ontological predication. Philosophers, however, treat identity as a positive reality distinct from quiddity (m\u0101hiyya), making individuation a substantial trait. This debate underpins broader discussions on the relationship between essence and attributes.<\/p>\n

              \n
            1. Differentiation Between Two Entities: Likeness, Opposition, and Distinction<\/strong><\/li>\n<\/ol>\n

              R\u0101z\u012b outlines three modes by which two entities can differ: similarity (mithlayn), opposition (\u1e0diddayn), or mere difference (ikhtil\u0101f). He explains how these distinctions shape theological discourse on the divine essence and attributes. The Mu\u02bftazilite view, which separates attributes from essence, and the Ash\u02bfarite stance\u2014claiming attributes are \u201cneither identical nor other than\u201d the essence\u2014are examined within this framework.<\/p>\n

                \n
              1. Cause\u2013Effect Relationships and the Nature of Causality<\/strong><\/li>\n<\/ol>\n

                R\u0101z\u012b questions whether causality is self-evident and whether a single cause can produce multiple effects. Contrary to philosophers, he asserts that a cause may yield multiple outcomes, but these do not stem from essential multiplicity, rather from relational differences. He also discusses whether nonexistence (\u02bfadam) can serve as a cause, critically engaging the kal\u0101m rejection of this idea.<\/p>\n

                  \n
                1. Theological and Ontological Applications<\/strong><\/li>\n<\/ol>\n

                  The concepts of unity and causality are applied to broader doctrines such as the soul, the Neoplatonic theory of emanation (\u1e63ud\u016br), and the God\u2013world relationship. R\u0101z\u012b critiques the Avicennan model that necessitates multiple causal agents and offers an alternative grounded in divine volition and relational explanation.<\/p>\n

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

                  This seminar presents a deep philosophical inquiry into how beings become distinct and how causal structures operate in Islamic metaphysics. R\u0101z\u012b offers a critical synthesis of kal\u0101m and philosophical models, refining and reconciling their core insights. Through this, al-Mu\u1e25a\u1e63\u1e63al advances a coherent theory of individuation and causality embedded in both rational theology and ontological analysis.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 33. 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-5865","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5865","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=5865"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5865\/revisions"}],"predecessor-version":[{"id":5866,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5865\/revisions\/5866"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5865"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}