{"id":6122,"date":"2025-06-11T12:07:20","date_gmt":"2025-06-11T09:07:20","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=6122"},"modified":"2025-06-11T12:07:20","modified_gmt":"2025-06-11T09:07:20","slug":"cuneyt-kaya-farabi-ihsaul-ulum-3-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/cuneyt-kaya-farabi-ihsaul-ulum-3-seminer-ozeti\/","title":{"rendered":"C\u00dcNEYT KAYA: F\u00c2R\u00c2B\u00ce, \u0130HS\u00c2\u00dc\u2019L-UL\u00dbM 3. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

C\u00dcNEYT KAYA: F\u00c2R\u00c2B\u00ce, \u0130HS\u00c2\u00dc\u2019L-UL\u00dbM 3. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

Ana Temalar<\/strong><\/span><\/p>\n

    \n
  1. \u0130l\u00e2hiyat (Metafizik) Biliminin Yap\u0131s\u0131 ve Konusu<\/strong><\/span>
    \nBu derste F\u00e2r\u00e2b\u00ee\u2019nin \u201cilmi il\u00e2h\u00ee\u201d olarak adland\u0131rd\u0131\u011f\u0131, metafizi\u011fe tekab\u00fcl eden disiplin ele al\u0131n\u0131r. F\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re bu alan \u00fc\u00e7 k\u0131s\u0131mdan olu\u015fur: (1) varl\u0131k ve varl\u0131\u011fa ili\u015fkin genel nitelikler, (2) teorik bilimlerdeki burhanlar\u0131n ilkeleri, (3) cisim olmayan varl\u0131klar\u0131n ara\u015ft\u0131r\u0131lmas\u0131.<\/span><\/li>\n
  2. Metafizi\u011fin Hiyerar\u015fik Yap\u0131s\u0131<\/strong><\/span>
    \nF\u00e2r\u00e2b\u00ee metninde do\u011frudan bir hiyerar\u015fi kurmasa da, C\u00fcneyt Kaya bu \u00fc\u00e7 k\u0131sm\u0131n genelden \u00f6zele do\u011fru s\u0131raland\u0131\u011f\u0131n\u0131 belirtir. Bu yap\u0131, Aristoteles\u2019in \u0130lk Felsefe<\/em> anlay\u0131\u015f\u0131na dayan\u0131r: \u00f6nce varl\u0131\u011f\u0131n kendisi, sonra bilgi ilkeleri, ard\u0131ndan cisimsiz varl\u0131klar.<\/span><\/li>\n
  3. Aristoteles\u2019ten F\u00e2r\u00e2b\u00ee\u2019ye Metafizik Anlay\u0131\u015f\u0131<\/strong><\/span>
    \nAristoteles\u2019in Metafizik<\/em> eserinde de bu \u00fc\u00e7 farkl\u0131 yakla\u015f\u0131m g\u00f6r\u00fclebilir: var olan\u0131 varl\u0131k olarak incelemek; ilk nedenleri ara\u015ft\u0131rmak; Tanr\u0131 gibi cisimsiz varl\u0131klar\u0131 ele almak. F\u00e2r\u00e2b\u00ee, bu anlay\u0131\u015f\u0131 \u0130slam d\u00fc\u015f\u00fcncesine uyarlayarak yeniden yorumlar.<\/span><\/li>\n
  4. \u0130lm-i Meden\u00ee (Siyaset ve Toplum Bilimi)<\/strong><\/span>
    \nMetafizikten sonra \u0130hs\u00e2\u00fc\u2019l-<\/em>\u02bfUl<\/em>\u00fbm<\/em>\u2019un son b\u00f6l\u00fcm\u00fc olan ilm-i meden\u00eeye ge\u00e7ilir. Bu bilim, insan\u0131n toplumsal do\u011fas\u0131 gere\u011fi i\u00e7inde ya\u015fad\u0131\u011f\u0131 yap\u0131lar\u0131 (\u015fehir, d\u00fczen, yasa vb.) ve bu yap\u0131lar i\u00e7inde saadete ula\u015fma yollar\u0131n\u0131 ara\u015ft\u0131r\u0131r.<\/span><\/li>\n
  5. Teorik Bilgiden Prati\u011fe Ge\u00e7i\u015f<\/strong><\/span>
    \nF\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re insan sadece teorik de\u011fil, pratik bir varl\u0131kt\u0131r. Bu nedenle metafizikten sonra siyaset felsefesine ge\u00e7i\u015f do\u011fal ve zorunludur. \u0130lm-i meden\u00ee, felsefenin siyasal-toplumsal boyutunu olu\u015fturur.<\/span><\/li>\n<\/ol>\n

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

    Bu \u00fc\u00e7\u00fcnc\u00fc ve son derste, F\u00e2r\u00e2b\u00ee\u2019nin \u0130hs\u00e2\u00fc\u2019l-<\/em>\u02bfUl<\/em>\u00fbm<\/em> eserindeki ilim tasnifinin tepe noktas\u0131 olan metafizik ve onun ard\u0131ndan gelen siyaset felsefesi ele al\u0131n\u0131r. F\u00e2r\u00e2b\u00ee, metafizi\u011fi sadece Tanr\u0131\u2019ya dair de\u011fil, b\u00fct\u00fcn varl\u0131\u011fa dair en genel bilim olarak tan\u0131mlar.<\/span><\/p>\n

    Ayn\u0131 \u015fekilde, siyaset bilimi de bireyin kemale ermesini sa\u011flayan en y\u00fcksek kurumsal \u00e7er\u00e7evedir. Bu iki bilim dal\u0131, teorik bilgi ile pratik erdemin b\u00fct\u00fcnle\u015fmesini sa\u011flar. B\u00f6ylece \u0130hs\u00e2\u00fc\u2019l-<\/em>\u02bfUl<\/em>\u00fbm<\/em>, yaln\u0131zca bir ilimler tasnifi de\u011fil, ayn\u0131 zamanda bir insan-\u00e2lem-toplum tasavvuru ortaya koyar.<\/span><\/p>\n

    F\u00e2r\u00e2b\u00ee\u2019nin bu yap\u0131s\u0131yla \u0130hs\u00e2\u00fc\u2019l-<\/em>\u02bfUl<\/em>\u00fbm<\/em>, felsef\u00ee sistemin giri\u015f kap\u0131s\u0131 olman\u0131n \u00f6tesine ge\u00e7erek \u0130slam d\u00fc\u015f\u00fcnce gelene\u011finde sistematik bilginin ideal \u00f6rneklerinden biri h\u00e2line gelir.<\/span><\/p>\n

     <\/p>\n

     <\/p>\n

    Main Themes<\/strong><\/span><\/p>\n

      \n
    1. The Structure and Subject of Divine Science (Metaphysics)<\/strong><\/span>
      \nIn this session, F\u0101r\u0101b\u012b\u2019s conception of “\u02bfilm il\u0101h\u012b”\u2014equivalent to metaphysics\u2014is examined. According to F\u0101r\u0101b\u012b, this science is divided into three domains:<\/span><\/li>\n<\/ol>\n
        \n
      1. The study of being and its universal attributes.<\/span><\/li>\n
      2. The foundational principles of demonstrative reasoning used in theoretical sciences.<\/span><\/li>\n
      3. The study of non-corporeal beings.<\/span><\/li>\n
      4. Implicit Hierarchy in Metaphysics<\/strong><\/span>
        \nAlthough F\u0101r\u0101b\u012b does not explicitly state a hierarchy, C\u00fcneyt Kaya interprets the order\u2014general being, epistemic foundations, immaterial entities\u2014as a movement from the general to the particular. This mirrors Aristotle\u2019s conception of “First Philosophy.”<\/span><\/li>\n
      5. From Aristotle to F\u0101r\u0101b\u012b: The Metaphysical Tradition<\/strong><\/span>
        \nF\u0101r\u0101b\u012b inherits and reinterprets Aristotle\u2019s Metaphysics<\/em>, which presents multiple approaches to metaphysics: as the study of being qua being, as the search for first causes, and as the science of immaterial entities like God. F\u0101r\u0101b\u012b adapts this tripartite structure within an Islamic philosophical context.<\/span><\/li>\n
      6. Civil Science (al-<\/strong>\u02bfIlm al-Madan<\/strong>\u012b): Politics and Society<\/strong><\/span>
        \nFollowing metaphysics, the final section of I<\/em>\u1e25<\/em>\u1e63\u0101<\/em>\u02be al-<\/em>\u02bfUl<\/em>\u016bm<\/em> addresses political science. Since humans are inherently social beings, the study of political order, law, and the structure of the city is crucial for understanding how to attain happiness within society.<\/span><\/li>\n
      7. Transition from Theory to Practice<\/strong><\/span>
        \nFor F\u0101r\u0101b\u012b, humans are not merely rational but also moral and political agents. Thus, the transition from metaphysics to civil science reflects a shift from knowing ultimate realities to organizing collective life in accordance with virtue and reason.<\/span><\/li>\n<\/ol>\n

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

        In this third and final session, I<\/em>\u1e25<\/em>\u1e63\u0101<\/em>\u02be al-<\/em>\u02bfUl<\/em>\u016bm<\/em> culminates with the sciences of metaphysics and politics\u2014two disciplines that form the peak of F\u0101r\u0101b\u012b\u2019s classification system. Metaphysics is presented not merely as a study of God, but as the most universal science that underpins all knowledge.<\/span><\/p>\n

        Political science (al-\u02bfilm al-madan\u012b), in turn, embodies the practical implementation of this theoretical insight by organizing communal life toward virtue and happiness. These two domains reflect the integration of knowledge and action\u2014of truth and order\u2014in F\u0101r\u0101b\u012b\u2019s philosophical system.<\/span><\/p>\n

        Thus, I<\/em>\u1e25<\/em>\u1e63\u0101<\/em>\u02be al-<\/em>\u02bfUl<\/em>\u016bm<\/em> is not just a classification of sciences but a comprehensive philosophical anthropology and cosmology. It portrays the human being as a rational and social creature who perfects himself through both contemplation and civic life.<\/span><\/p>\n

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

        C\u00dcNEYT KAYA: F\u00c2R\u00c2B\u00ce, \u0130HS\u00c2\u00dc\u2019L-UL\u00dbM 3. SEM\u0130NER \u00d6ZET\u0130 Ana Temalar \u0130l\u00e2hiyat […]<\/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-6122","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6122","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=6122"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6122\/revisions"}],"predecessor-version":[{"id":6123,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6122\/revisions\/6123"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=6122"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}