{"id":8107,"date":"2025-11-30T14:15:41","date_gmt":"2025-11-30T11:15:41","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8107"},"modified":"2025-11-30T14:15:53","modified_gmt":"2025-11-30T11:15:53","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-26-seminer-ozeti-2","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-26-seminer-ozeti-2\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 26. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 26. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Yirmi alt\u0131nc\u0131 seminerin amac\u0131, Sadreddin Konev\u00ee\u2019nin bilgi anlay\u0131\u015f\u0131n\u0131, \u00f6zellikle hakikatin b\u00fct\u00fcn\u00fcyle kavranamayaca\u011f\u0131, insan\u0131n idrak s\u0131n\u0131rlar\u0131, hakikatin \u00e7ok d\u00fczeyli yap\u0131s\u0131, k\u00fcll\u00ee ve c\u00fcz\u2019\u00ee bilgi ayr\u0131m\u0131, il\u00e2h\u00ee ilmin kapsam\u0131, esman\u0131n bilgi \u00fczerindeki belirleyicili\u011fi ve insan\u0131n metafizik konumuna ba\u011fl\u0131 idrak farkl\u0131l\u0131klar\u0131 gibi temel meseleler \u00fczerinden a\u00e7\u0131klamakt\u0131r. Ekrem Demirli bu seminerde, hakikatin \u201ctamam\u0131n\u0131n bilinmesi\u201d ile \u201cbilinebilece\u011fi kadar\u0131n\u0131n bilinmesi\u201d aras\u0131ndaki fark\u0131 a\u00e7arak, Konev\u00ee\u2019nin bilgi teorisinin neden kelam\u00ee ve felsef\u00ee yakla\u015f\u0131mlardan ayr\u0131ld\u0131\u011f\u0131n\u0131 ortaya koyar.<\/p>\n

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

    \n
  1. Hakikatin Tamam\u0131n\u0131n Bilinememesi ve \u0130drakin \u00d6l\u00e7\u00fcl\u00fcl\u00fc\u011f\u00fc<\/strong><\/li>\n<\/ol>\n

    Hakikat, b\u00fct\u00fcn\u00fcyle ku\u015fat\u0131lmas\u0131 m\u00fcmk\u00fcn olmayan bir yap\u0131ya sahiptir. \u0130nsan\u0131n bilgi kapasitesi s\u0131n\u0131rl\u0131d\u0131r ve hakikati oldu\u011fu gibi de\u011fil, kendi idrak \u00f6l\u00e7\u00fcs\u00fc kadar kavrar. Bu nedenle bilgi, hakikatin kendisinin de\u011fil, insana a\u00e7\u0131lan y\u00f6n\u00fcn\u00fcn bilgisidir. Konev\u00ee\u2019ye g\u00f6re idrakin g\u00f6recelili\u011fi, metafizi\u011fin zorunlu \u015fart\u0131d\u0131r.<\/p>\n

      \n
    1. K\u00fcll\u00ee ve C\u00fcz\u2019\u00ee Bilgi Ayr\u0131m\u0131 ile Bilginin Mertebeleri<\/strong><\/li>\n<\/ol>\n

      K\u00fcll\u00ee bilgi, hakikatin genel ilkelerine dair bilgiyi ifade eder; c\u00fcz\u2019\u00ee bilgi ise tek tek varl\u0131klar\u0131n, \u00f6zel durumlar\u0131n bilgisidir. \u0130nsan \u00e7o\u011fu zaman c\u00fcz\u2019\u00ee bilgiyle s\u0131n\u0131rl\u0131d\u0131r. K\u00fcll\u00ee bilgiye yakla\u015fmak, idrakin b\u00fct\u00fcnl\u00fc\u011fe do\u011fru geni\u015flemesini gerektirir. Bu ayr\u0131m, hakikatin mertebeli yap\u0131s\u0131n\u0131 anlaman\u0131n anahtar\u0131d\u0131r.<\/p>\n

        \n
      1. \u0130l\u00e2h\u00ee \u0130lim, Esmalar\u0131n Ku\u015fat\u0131c\u0131l\u0131\u011f\u0131 ve Bilginin Kayna\u011f\u0131<\/strong><\/li>\n<\/ol>\n

        \u0130l\u00e2h\u00ee bilgi her \u015feyi ku\u015fat\u0131r ve hi\u00e7bir \u015fey O\u2019nun ilminden d\u0131\u015far\u0131da kalmaz. Esmalar, bilginin a\u00e7\u0131lma bi\u00e7imlerini belirleyen il\u00e2h\u00ee ilkeler olarak i\u015f g\u00f6r\u00fcr. \u0130nsan\u0131n bilgi bi\u00e7imi, hangi isimlerin onda tecelli etti\u011fine ba\u011fl\u0131d\u0131r. Bu nedenle bilginin de\u011fi\u015fkenli\u011fi ki\u015finin isimsel mazhar\u0131yla ili\u015fkilidir.<\/p>\n

          \n
        1. \u0130nsan\u0131n Metafizik Konumu, Varl\u0131kla \u0130li\u015fkisi ve Bilginin Tekilli\u011fi<\/strong><\/li>\n<\/ol>\n

          Her insan varl\u0131k d\u00fczeninin belirli bir noktas\u0131nda durur ve hakikati bulundu\u011fu konuma g\u00f6re g\u00f6r\u00fcr. Bu konumsall\u0131k nedeniyle bilgi tek ve sabit de\u011fildir; ki\u015finin konumu de\u011fi\u015ftik\u00e7e idraki de de\u011fi\u015fir. Bu durum, metafizikte \u201cayn\u0131 hakikatin farkl\u0131 idraklerde farkl\u0131 g\u00f6r\u00fcnmesi\u201d ilkesini a\u00e7\u0131klar.<\/p>\n

            \n
          1. Bilginin S\u0131n\u0131rlar\u0131n\u0131n Yanl\u0131\u015f Yorumlanmas\u0131 ve Kelam\u00ee\u2013Felsef\u00ee Hatalar<\/strong><\/li>\n<\/ol>\n

            Kelam ve felsefe \u00e7o\u011fu zaman hakikatin b\u00fct\u00fcn\u00fcyle kavranabilece\u011fini varsayarak yorum yapar. Bu ise hem bilgi iddias\u0131n\u0131n a\u015f\u0131r\u0131l\u0131\u011f\u0131na hem de metafizik yanl\u0131\u015flara yol a\u00e7ar. Konev\u00ee\u2019ye g\u00f6re hakikat, iddian\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc \u00f6l\u00e7\u00fcs\u00fcnde de\u011fil, idrakin ta\u015f\u0131yabildi\u011fi \u00f6l\u00e7\u00fcde bilinebilir. Bilgiyi mutlakla\u015ft\u0131rmak en b\u00fcy\u00fck hatad\u0131r.<\/p>\n

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

            Yirmi alt\u0131nc\u0131 seminer, hakikatin tam anlam\u0131yla bilinemez oldu\u011funu; bilginin mertebeli, ki\u015finin idrak kapasitesiyle kay\u0131tl\u0131 oldu\u011funu; il\u00e2h\u00ee isimlerin bilgiyi belirledi\u011fini; insan\u0131n metafizik konumuna g\u00f6re hakikati farkl\u0131 d\u00fczeylerde g\u00f6rd\u00fc\u011f\u00fcn\u00fc ve bilgi iddias\u0131ndaki a\u015f\u0131r\u0131l\u0131\u011f\u0131n metafizik hatalara yol a\u00e7t\u0131\u011f\u0131n\u0131 vurgular. Konev\u00ee\u2019nin bilgi anlay\u0131\u015f\u0131, hakikat, idrak ve tecelli \u00fc\u00e7l\u00fcs\u00fcne dayal\u0131 dinamik bir epistemoloji sunar.<\/p>\n

             <\/p>\n

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

            The purpose of the twenty-sixth seminar is to explain Sadreddin Konev\u00ee\u2019s understanding of knowledge through fundamental issues such as the impossibility of comprehending the whole of truth, the limits of human perception, the multilayered structure of truth, the distinction between universal and particular knowledge, the scope of divine knowledge, the determinative role of the divine names upon knowledge, and the differences in perception that arise from the human being\u2019s metaphysical position. In this seminar Ekrem Demirli reveals why Konev\u00ee\u2019s theory of knowledge diverges from theological and philosophical approaches by clarifying the difference between \u201cknowing the whole of truth\u201d and \u201cknowing as much as can be known.\u201d<\/p>\n

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

              \n
            1. The Impossibility of Knowing the Whole of Truth and the Measured Nature of Perception<\/strong><\/li>\n<\/ol>\n

              Truth has a structure that cannot be completely encompassed. The human being\u2019s capacity for knowledge is limited, and he grasps truth not as it is in itself but to the extent of his own perception. Therefore, knowledge is not the truth itself but the aspect of truth that is opened to the human being. According to Konev\u00ee, the relativity of perception is an indispensable condition of metaphysics.<\/p>\n

                \n
              1. The Distinction Between Universal and Particular Knowledge and the Degrees of Knowledge<\/strong><\/li>\n<\/ol>\n

                Universal knowledge expresses the knowledge of the general principles of truth, while particular knowledge concerns the knowledge of individual beings and specific states. The human being is mostly confined to particular knowledge. Approaching universal knowledge requires the expansion of perception toward unity. This distinction is the key to understanding the graded structure of truth.<\/p>\n

                  \n
                1. Divine Knowledge, the Comprehensiveness of the Names, and the Source of Knowledge<\/strong><\/li>\n<\/ol>\n

                  Divine knowledge encompasses everything, and nothing remains outside God\u2019s knowledge. The divine names function as principles that determine the modes through which knowledge is disclosed. The form of the human being\u2019s knowledge depends on which names manifest within him. Therefore, the variability of knowledge is related to the person\u2019s receptivity to the names.<\/p>\n

                    \n
                  1. The Human Being\u2019s Metaphysical Position, His Relation to Being, and the Singularity of Knowledge<\/strong><\/li>\n<\/ol>\n

                    Every human stands at a particular point in the order of being and perceives truth according to this position. Because of this positionality, knowledge is not single and fixed; as the person\u2019s position changes, his perception also changes. This explains the metaphysical principle that \u201cthe same truth appears differently in different perceptions.\u201d<\/p>\n

                      \n
                    1. The Misinterpretation of the Limits of Knowledge and the Errors of Theology and Philosophy<\/strong><\/li>\n<\/ol>\n

                      Theology and philosophy often interpret truth as if it could be completely comprehended. This leads both to an excessive claim to knowledge and to metaphysical mistakes. According to Konev\u00ee, truth can be known not in proportion to the greatness of the claim but to the extent that perception can bear. To absolutize knowledge is the greatest error.<\/p>\n

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

                      The twenty-sixth seminar emphasizes that truth cannot be known in its entirety; that knowledge is graded and bound to the capacity of perception; that the divine names determine the form of knowledge; that the human being sees truth at different levels according to his metaphysical position; and that excessive claims to knowledge lead to metaphysical errors. Konev\u00ee\u2019s understanding of knowledge offers a dynamic epistemology grounded in the triad of truth, perception, and manifestation.<\/p>\n

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

                      EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 26. 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-8107","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8107","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=8107"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8107\/revisions"}],"predecessor-version":[{"id":8109,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8107\/revisions\/8109"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8107"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}