{"id":8101,"date":"2025-11-30T14:09:12","date_gmt":"2025-11-30T11:09:12","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8101"},"modified":"2025-11-30T14:09:12","modified_gmt":"2025-11-30T11:09:12","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-23-seminer-ozeti-2","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-23-seminer-ozeti-2\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 23. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 23. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131<\/strong><\/p>\n

Yirmi \u00fc\u00e7\u00fcnc\u00fc seminerin amac\u0131, Sadreddin Konev\u00ee\u2019nin tevhid\u2013tenzih\u2013te\u015fbih ili\u015fkisini, il\u00e2h\u00ee hakikatin nas\u0131l bilinebilece\u011fini, selb\u00ee (tenzih\u00e7i) teolojinin s\u0131n\u0131rlar\u0131n\u0131, klasik kelam\u0131n problemlerini ve insan idrakinin Tanr\u0131 hakk\u0131nda bilgi edinme imk\u00e2nlar\u0131n\u0131 ele almak; ayr\u0131ca Konev\u00ee\u2019nin \u201chakk\u0131n hakk\u0131yla bilinmesi\u201d meselesine getirdi\u011fi yakla\u015f\u0131m\u0131 ayr\u0131nt\u0131l\u0131 \u015fekilde a\u00e7\u0131klamakt\u0131r. Ekrem Demirli bu derste, \u00f6zellikle modern d\u00f6nemde yeniden g\u00fcndeme gelen \u201ctamamen tenzih\u00e7i bir Tanr\u0131 anlay\u0131\u015f\u0131n\u0131n m\u00fcmk\u00fcn olup olamayaca\u011f\u0131\u201d sorusu \u00e7er\u00e7evesinde Konev\u00ee\u2019nin metafizik b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc yorumlar.<\/p>\n

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

    \n
  1. Tenzih\u2013Te\u015fbih Dengesi ve Selb\u00ee Teolojinin S\u0131n\u0131rlar\u0131<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019ye g\u00f6re yaln\u0131zca tenzih (olumsuzlama) \u00fczerine kurulu bir Tanr\u0131 tasavvuru eksiktir. Selb\u00ee teoloji Tanr\u0131\u2019y\u0131 mutlak uzakl\u0131kla tan\u0131mlar; fakat bu yakla\u015f\u0131m Tanr\u0131\u2019n\u0131n varl\u0131kla ili\u015fkisinin mahiyetini a\u00e7\u0131klamakta yetersiz kal\u0131r. Te\u015fbih olmadan tenzih, Tanr\u0131\u2019y\u0131 bilinemez ve ili\u015fkisiz h\u00e2le getirir. Konev\u00ee, hakikatin ancak tenzih ve te\u015fbihin birlikte i\u015flemesiyle kavranabilece\u011fini savunur; Tanr\u0131 hem a\u015fk\u0131n hem i\u00e7kindir.<\/p>\n

      \n
    1. \u0130l\u00e2h\u00ee Hakikatin Bilinebilirli\u011fi ve \u0130nsan\u0131n \u0130drak S\u0131n\u0131r\u0131<\/strong><\/li>\n<\/ol>\n

      Tanr\u0131\u2019n\u0131n hakikati, mutlak anlamda bilinemez; fakat tecelli yoluyla tan\u0131nabilir. \u0130nsan idraki s\u0131n\u0131rl\u0131d\u0131r ve Tanr\u0131\u2019y\u0131 kavramaya g\u00fc\u00e7 yetiremez; yine de tecelli, insan\u0131n idrak imk\u00e2n\u0131n\u0131 geni\u015fleten bir \u00f6\u011fretim bi\u00e7imidir. Tanr\u0131\u2019n\u0131n bilinmesinin imk\u00e2n\u0131, insan idrakinin yap\u0131s\u0131ndan \u00e7ok Tanr\u0131\u2019n\u0131n kendini bildirme iradesine dayan\u0131r.<\/p>\n

        \n
      1. Kelam\u0131n Yetersizli\u011fi ve Metafizi\u011fin \u00dcst\u00fcnl\u00fc\u011f\u00fc<\/strong><\/li>\n<\/ol>\n

        Klasik kelam Tanr\u0131\u2019y\u0131 \u00e7o\u011funlukla s\u0131fatlar \u00e7er\u00e7evesinde tan\u0131mlar ve Tanr\u0131\u2013\u00e2lem ili\u015fkisini nedensellik, kudret, irade gibi kavramlar \u00fczerinden a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131r. Ancak bu yakla\u015f\u0131m Tanr\u0131\u2019n\u0131n hakikatine dair kapsaml\u0131 bir \u00e7er\u00e7eve sunamaz. Konev\u00ee\u2019nin metafizi\u011fi, kelam\u0131n s\u0131n\u0131rlar\u0131n\u0131 a\u015farak Tanr\u0131 ile varl\u0131k aras\u0131ndaki ili\u015fkiyi tecelli, birlik, mertebeler ve varl\u0131k-bilgi ili\u015fkisi ba\u011flam\u0131nda yorumlar.<\/p>\n

          \n
        1. Hakikatin Tecelli Yoluyla A\u00e7\u0131lmas\u0131 ve Bilginin Do\u011fas\u0131<\/strong><\/li>\n<\/ol>\n

          Hakikat, kendi kendisini ortaya koyar; insan onu ak\u0131lla \u201cke\u015ffetmez,\u201d bilakis hakikat onu kendisine \u00f6\u011fretir. Tecelli Tanr\u0131\u2019n\u0131n bilinme bi\u00e7imidir; her tecelli bir bilgilendirme eylemidir. Bu nedenle hakikat, zihinsel bir \u00e7\u0131kar\u0131m de\u011fil, il\u00e2h\u00ee bir bildirimdir. Varl\u0131k b\u00fct\u00fcn\u00fcyle bu tecellilerin g\u00f6r\u00fcn\u00fc\u015f\u00fcd\u00fcr.<\/p>\n

            \n
          1. Tenzihin Mutlakla\u015ft\u0131r\u0131lmas\u0131n\u0131n Do\u011furdu\u011fu Felsefi Sorunlar<\/strong><\/li>\n<\/ol>\n

            Modern \u00e7a\u011fda \u201csalt tenzih\u00e7i\u201d, yani Allah\u2019\u0131 yaln\u0131zca olumsuzlamalar \u00fczerinden tan\u0131mlayan teolojiler g\u00fc\u00e7lenmi\u015ftir. Ancak bu yakla\u015f\u0131m:<\/p>\n

              \n
            • Tanr\u0131\u2019n\u0131n bilinemezli\u011fini mutlakla\u015ft\u0131r\u0131r,<\/li>\n
            • varl\u0131kla ili\u015fkiyi kopar\u0131r,<\/li>\n
            • insan\u0131n hakikatle ba\u011f kurmas\u0131n\u0131 imk\u00e2ns\u0131z h\u00e2le getirir.
              \nKonev\u00ee\u2019ye g\u00f6re mutlak tenzih, tevhidi bozarken insanda metafizik yabanc\u0131la\u015fmaya yol a\u00e7ar. Hakikat, tenzih ile te\u015fbihin birlikte korunmas\u0131yla anla\u015f\u0131l\u0131r.<\/li>\n<\/ul>\n

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

              Yirmi \u00fc\u00e7\u00fcnc\u00fc seminer, Tanr\u0131\u2019n\u0131n bilinmesinin yaln\u0131zca tenzih \u00fczerinden a\u00e7\u0131klanamayaca\u011f\u0131n\u0131; tecelli, te\u015fbih ve birlik kavramlar\u0131yla tamamlanan bir metafizik \u00e7er\u00e7eveye ihtiya\u00e7 oldu\u011funu vurgular. Kelam\u0131n s\u0131n\u0131rlar\u0131, insan idrakinin darl\u0131\u011f\u0131 ve tenzih\u00e7i yakla\u015f\u0131mlar\u0131n eksiklikleri g\u00f6sterilerek Konev\u00ee\u2019nin b\u00fct\u00fcnc\u00fcl metafizi\u011finin zorunlulu\u011fu ortaya konur. Hakikat kendisini tecelliyle tan\u0131tt\u0131\u011f\u0131 s\u00fcrece insan onu bilebilir; bu bilgi ak\u0131ldan \u00e7ok il\u00e2h\u00ee bildirimle m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

               <\/p>\n

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

              The purpose of the twenty-third seminar is to examine Sadreddin Konev\u00ee\u2019s understanding of the relationship between taw\u1e25\u012bd, transcendence (tanz\u012bh), and immanence (tashb\u012bh), how the divine truth can be known, the limits of apophatic (negative) theology, the problems of classical kal\u0101m, and the possibilities of human cognition in acquiring knowledge about God; and also to explain in detail Konev\u00ee\u2019s approach to the issue of \u201cknowing the Truth as the Truth.\u201d In this lesson Ekrem Demirli interprets Konev\u00ee\u2019s metaphysical unity particularly within the framework of the modern question of whether a purely transcendental conception of God is possible.<\/p>\n

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

                \n
              1. The Balance of Transcendence and Immanence and the Limits of Apophatic Theology<\/strong><\/li>\n<\/ol>\n

                According to Konev\u00ee, a conception of God based solely on transcendence (negation) is incomplete. Apophatic theology defines God with absolute distance, yet this approach fails to explain the nature of God\u2019s relationship with existence. Without immanence, transcendence renders God unknowable and unrelated. Konev\u00ee argues that the truth can be grasped only when transcendence and immanence operate together; God is both transcendent and immanent.<\/p>\n

                  \n
                1. The Knowability of the Divine Truth and the Limits of Human Cognition<\/strong><\/li>\n<\/ol>\n

                  The truth of God cannot be known absolutely, but it can be recognized through manifestation. Human cognition is limited and cannot comprehend God; yet manifestation is a mode of instruction that expands the possibilities of human understanding. The possibility of knowing God depends not on the structure of human cognition but on God\u2019s will to disclose Himself.<\/p>\n

                    \n
                  1. The Inadequacy of Kal\u0101m and the Superiority of Metaphysics<\/strong><\/li>\n<\/ol>\n

                    Classical kal\u0101m defines God mostly through attributes and attempts to explain the God\u2013cosmos relationship through concepts such as causality, power, and will. However, this approach cannot provide a comprehensive framework regarding the truth of God. Konev\u00ee\u2019s metaphysics transcends the limits of kal\u0101m and interprets the relationship between God and existence within the context of manifestation, unity, levels of being, and the relation between being and knowledge.<\/p>\n

                      \n
                    1. The Unfolding of Truth Through Manifestation and the Nature of Knowledge<\/strong><\/li>\n<\/ol>\n

                      Truth reveals itself; the human being does not \u201cdiscover\u201d it with reason, but Truth teaches the human being. Manifestation is the mode through which God becomes known; every manifestation is an act of informing. Therefore, truth is not an intellectual deduction but a divine disclosure. Existence as a whole is the appearance of these manifestations.<\/p>\n

                        \n
                      1. The Philosophical Problems Arising from Absolutizing Transcendence<\/strong><\/li>\n<\/ol>\n

                        In the modern age, purely transcendental theologies that define God exclusively through negations have gained strength. However, this approach:<\/p>\n

                          \n
                        • absolutizes the unknowability of God,<\/li>\n
                        • severs the relationship with existence,<\/li>\n
                        • makes it impossible for the human being to connect with truth.
                          \nAccording to Konev\u00ee, absolute transcendence disrupts taw\u1e25\u012bd and leads to metaphysical alienation in the human being. Truth is understood through maintaining transcendence and immanence together.<\/li>\n<\/ul>\n

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

                          The twenty-third seminar emphasizes that the knowledge of God cannot be explained solely through transcendence; a metaphysical framework completed by manifestation, immanence, and unity is necessary. By demonstrating the limits of kal\u0101m, the narrowness of human cognition, and the shortcomings of transcendental approaches, the necessity of Konev\u00ee\u2019s holistic metaphysics is revealed. As long as truth presents itself through manifestation, the human being can know it; and this knowledge is possible through divine disclosure rather than the intellect.<\/p>\n

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

                          EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 23. SEM\u0130NER \u00d6ZET\u0130 […]<\/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-8101","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8101","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=8101"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8101\/revisions"}],"predecessor-version":[{"id":8102,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8101\/revisions\/8102"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8101"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}