{"id":8105,"date":"2025-11-30T14:14:52","date_gmt":"2025-11-30T11:14:52","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8105"},"modified":"2025-11-30T14:14:52","modified_gmt":"2025-11-30T11:14:52","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-25-seminer-ozeti-2","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-25-seminer-ozeti-2\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 25. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 25. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Yirmi be\u015finci seminerin amac\u0131, Sadreddin Konev\u00ee\u2019nin bilgi\u2013bileni, hakikat\u2013\u015fuur ili\u015fkisini, idrakin mahiyetini, varl\u0131\u011f\u0131n kendisini gerektirme bi\u00e7imini, marifetin olu\u015fum \u015fartlar\u0131n\u0131 ve tanr\u0131sal bilginin insan idrakine yans\u0131ma tarz\u0131n\u0131 a\u00e7\u0131klamakt\u0131r. Ekrem Demirli bu seminerde \u00f6zellikle \u201cbilginin kendisi nas\u0131l bilinir?\u201d, \u201cbilen\u2013bilinen ili\u015fkisi tektir yoksa \u00e7okluk mu i\u00e7erir?\u201d, \u201cidrak eden ile idrak edilen aras\u0131ndaki ayr\u0131m ger\u00e7ek midir?\u201d gibi sorular\u0131 Konev\u00ee\u2019nin yakla\u015f\u0131m\u0131yla ayr\u0131nt\u0131land\u0131r\u0131r.<\/p>\n

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

    \n
  1. Bilgi ile Bilinenin Ayr\u0131lmazl\u0131\u011f\u0131 ve Bilginin Kendini Bilmesi<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019ye g\u00f6re bilgi, bilen \u00f6zne ile bilinen nesne aras\u0131nda olu\u015fmu\u015f ikili bir yap\u0131 de\u011fildir; bilgi, varl\u0131\u011f\u0131n kendi kendini bilmesidir. Bu nedenle bilinen \u015fey ile bilme eylemi birbirinden ayr\u0131 de\u011fildir. Bilen\u2013bilinen ayr\u0131m\u0131 insan idrakinin zorunlu bir soyutlamas\u0131d\u0131r; hakikatte b\u00f6yle bir ayr\u0131m bulunmaz. Demirli bu noktada bilginin \u00f6z\u00fcn\u00fcn \u201c\u00f6znel\u201d de\u011fil \u201cvarl\u0131ksal\u201d oldu\u011funu vurgular.<\/p>\n

      \n
    1. \u0130drakin Mahiyeti ve \u0130nsan Bilgisinin S\u0131n\u0131rlar\u0131<\/strong><\/li>\n<\/ol>\n

      \u0130nsan idraki \u015feyleri d\u0131\u015far\u0131dan kavramaz; idrak etti\u011fi \u015feyle varl\u0131k d\u00fczeyinde ili\u015fki kurar. Ancak insanlar idrakin bu varolu\u015fsal mahiyetini unuttuklar\u0131 i\u00e7in bilgiyi d\u0131\u015far\u0131dan gelen bir kavramsal malzeme olarak zanneder. \u0130drakin s\u0131n\u0131r\u0131 insan\u0131n kendi varl\u0131k s\u0131n\u0131r\u0131d\u0131r; dolay\u0131s\u0131yla insan\u0131n bilmesi, kendi istidat geni\u015fli\u011fi kadar ger\u00e7ekle\u015fir.<\/p>\n

        \n
      1. Hakikatin Kendi Kendine Zuhur Etmesi ve Zorunluluk \u0130lkesi<\/strong><\/li>\n<\/ol>\n

        Hakikat, kendisini zorunlu olarak a\u00e7\u0131\u011fa \u00e7\u0131karan bir ger\u00e7ekliktir. Tecelli, hakikatin kendisini g\u00f6stermekten ka\u00e7\u0131namay\u0131\u015f\u0131; insan\u0131n ise bu tecelliyi ancak kendi kapasitesi kadar alg\u0131layabilmesidir. Bu zorunluluk sayesinde bilgi olu\u015fur; \u00e7\u00fcnk\u00fc hakikat kendi kendisini gizleyemez.<\/p>\n

          \n
        1. Marifetin Olu\u015fum Ko\u015fullar\u0131: Liyakat, \u0130stidat ve Safl\u0131k<\/strong><\/li>\n<\/ol>\n

          Marifet, \u00f6\u011frenmeyle veya d\u0131\u015fsal delillerle meydana gelmez; ki\u015finin istidat ve manevi liyakati nispetinde a\u00e7\u0131lan bir tecellidir. Demirli\u2019ye g\u00f6re marifetin temel \u015fart\u0131 i\u00e7sel safl\u0131kt\u0131r; \u00e7\u00fcnk\u00fc hakikat kirli bir idrakte tecelli etmez. Bu nedenle marifet entelekt\u00fcel faaliyet de\u011fil, varolu\u015fsal incelmenin \u00fcr\u00fcn\u00fcd\u00fcr.<\/p>\n

            \n
          1. \u00c7okluk\u2013Birlik Meselesinde Bilgi \u0130li\u015fkisinin Rol\u00fc<\/strong><\/li>\n<\/ol>\n

            Bilen, bilinen ve bilgi \u00fc\u00e7l\u00fcs\u00fcn\u00fcn hakikatte tek \u015fey oldu\u011fu g\u00f6r\u00fc\u015f\u00fc, \u00e7oklu\u011fun g\u00f6r\u00fcn\u00fc\u015fte; birli\u011fin ise \u00f6zde oldu\u011funu g\u00f6sterir. Konev\u00ee \u00e7oklu\u011fu reddetmez; fakat onun izaf\u00ee oldu\u011funu belirtir. Bilgi ili\u015fkisi, bu izaf\u00ee \u00e7oklu\u011fun ard\u0131ndaki mutlak birli\u011fi kavrayabilmenin anahtar\u0131d\u0131r.<\/p>\n

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

            Yirmi be\u015finci seminer, bilginin varl\u0131\u011f\u0131n kendi kendine tecellisinden ibaret oldu\u011funu; bilen\u2013bilinen ayr\u0131m\u0131n\u0131n hakikatte bulunmad\u0131\u011f\u0131n\u0131; insan idrakinin kendi varl\u0131k s\u0131n\u0131r\u0131 kadar hakikate n\u00fcfuz edebildi\u011fini; marifetin kavramsal \u00f6\u011frenme de\u011fil istidat ve safl\u0131\u011fa ba\u011fl\u0131 tecelli oldu\u011funu; \u00e7oklu\u011fun izaf\u00ee olup bilgi ili\u015fkisinin bu izaf\u00ee yap\u0131y\u0131 a\u015farak birli\u011fi g\u00f6sterdi\u011fini ortaya koyar. Konev\u00ee\u2019nin bilgi anlay\u0131\u015f\u0131, epistemolojiden \u00e7ok ontolojiye dayan\u0131r ve bilginin temelini varl\u0131\u011f\u0131n zorunlu kendini bilme hareketi olarak yorumlar.<\/p>\n

             <\/p>\n

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

            The purpose of the twenty-fifth seminar is to explain Sadreddin Konev\u00ee\u2019s understanding of the relation between knowledge and the known, the relation between truth and consciousness, the nature of perception, the way in which existence necessitates itself, the conditions for the emergence of gnosis, and the manner in which divine knowledge reflects in human perception. In this seminar, Ekrem Demirli particularly elaborates on questions such as \u201chow is knowledge itself known?\u201d, \u201cis the relation between knower and known singular or multiple?\u201d, and \u201cis the distinction between the perceiver and the perceived real?\u201d<\/p>\n

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

              \n
            1. The Inseparability of Knowledge and the Known and Knowledge Knowing Itself<\/strong><\/li>\n<\/ol>\n

              According to Konev\u00ee, knowledge is not a dual structure formed between a knowing subject and a known object; knowledge is the self-knowing of existence. Therefore the known thing and the act of knowing are not separate. The distinction between knower and known is a conceptual abstraction necessary for human perception; in reality such a distinction does not exist. Demirli emphasizes that the essence of knowledge is ontological rather than subjective.<\/p>\n

                \n
              1. The Nature of Perception and the Limits of Human Knowledge<\/strong><\/li>\n<\/ol>\n

                The human being does not grasp things from the outside; perception establishes a relation of being with what is perceived. However, because humans forget the existential nature of perception, they imagine knowledge as an external conceptual material. The limit of perception is the limit of the human being\u2019s own existence; thus one knows only to the extent of one\u2019s aptitude.<\/p>\n

                  \n
                1. The Self-Manifestation of Truth and the Principle of Necessity<\/strong><\/li>\n<\/ol>\n

                  Truth is a reality that necessarily manifests itself. Manifestation is the unavoidable self-disclosure of truth, while the human being perceives this manifestation only to the extent of his capacity. This necessity enables knowledge, for truth cannot conceal itself.<\/p>\n

                    \n
                  1. The Conditions for the Emergence of Gnosis: Merit, Aptitude, and Purity<\/strong><\/li>\n<\/ol>\n

                    Gnosis does not occur through learning or external evidence; it is a manifestation that unfolds according to one\u2019s aptitude and spiritual merit. According to Demirli, the essential condition of gnosis is inner purity, for truth does not manifest in a murky perception. Thus gnosis is not an intellectual activity but the product of existential refinement.<\/p>\n

                      \n
                    1. The Role of the Knowledge Relation in the Issue of Multiplicity and Unity<\/strong><\/li>\n<\/ol>\n

                      The triad of knower, known, and knowledge is in reality one and the same; thus multiplicity is apparent and unity is essential. Konev\u00ee does not deny multiplicity but asserts its relative nature. The knowledge relation is the key to perceiving the absolute unity behind this relative multiplicity.<\/p>\n

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

                      The twenty-fifth seminar shows that knowledge consists of the self-manifestation of existence; that the knower\u2013known distinction does not exist in reality; that human perception penetrates truth only to the extent of its existential capacity; that gnosis is not conceptual learning but a manifestation tied to aptitude and purity; and that multiplicity is relative while unity is essential. Konev\u00ee\u2019s understanding of knowledge is grounded not in epistemology but in ontology, interpreting knowledge as the necessary self-knowing act of existence.<\/p>\n

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

                      EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 25. 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-8105","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8105","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=8105"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8105\/revisions"}],"predecessor-version":[{"id":8106,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8105\/revisions\/8106"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8105"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}