{"id":8124,"date":"2025-11-30T14:23:39","date_gmt":"2025-11-30T11:23:39","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8124"},"modified":"2025-11-30T14:23:39","modified_gmt":"2025-11-30T11:23:39","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-34-seminer-ozeti-2","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-34-seminer-ozeti-2\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 34. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 34. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Otuz d\u00f6rd\u00fcnc\u00fc seminerin amac\u0131, Sadreddin Konev\u00ee\u2019nin ilim\u2013mal\u00fbm ili\u015fkisi, hakikatin mahiyeti, bilginin varolu\u015fsal temeli, idrakin hakikati ne \u00f6l\u00e7\u00fcde kavrayabilece\u011fi ve marifetin olu\u015fumunda il\u00e2h\u00ee tecellilerin rol\u00fc gibi temel meseleleri a\u00e7\u0131klamakt\u0131r. Ekrem Demirli bu derste \u00f6zellikle bilginin \u201czihinsel\u201d de\u011fil \u201cvarl\u0131ksal\u201d oldu\u011funu, bilen\u2013bilinen\u2013bilgi \u00fc\u00e7l\u00fcs\u00fcn\u00fcn hakikatte tek bir s\u00fcre\u00e7 olu\u015fturdu\u011funu ve hakikatin ancak idrakin seviyesine g\u00f6re a\u00e7\u0131ld\u0131\u011f\u0131n\u0131 detayland\u0131r\u0131r.<\/p>\n

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

    \n
  1. \u0130lim\u2013Mal\u00fbm Birli\u011fi ve Bilginin Ontolojik Niteli\u011fi<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019ye g\u00f6re bilgi, bilen ile bilinen aras\u0131nda kurulan haric\u00ee bir ili\u015fki de\u011fildir; bilgi varl\u0131\u011f\u0131n kendi kendisini bilmesidir. Mal\u00fbm (bilinen) ile ilim (bilgi) ayr\u0131lmaz bir hakikat olu\u015fturur. \u0130nsan bilgisinin \u00e7okluk gibi g\u00f6r\u00fcnmesi, hakikatin birli\u011finin idrak d\u00fczeyine g\u00f6re k\u0131r\u0131lmas\u0131d\u0131r. Bu nedenle bilginin kayna\u011f\u0131 zihinde de\u011fil, hakikatin kendi kendine tecelli eden ontolojik yap\u0131s\u0131ndad\u0131r.<\/p>\n

      \n
    1. \u0130drakin S\u0131n\u0131rlar\u0131 ve Hakikatin Dereceli Ke\u015ffi<\/strong><\/li>\n<\/ol>\n

      \u0130nsan idraki, hakikati oldu\u011fu gibi de\u011fil, kendi kapasitesinin izin verdi\u011fi kadar alg\u0131lar. Hakikat sabit olsa da idrak eden de\u011fi\u015fkendir. Bu nedenle bir insan\u0131n bildi\u011fi \u015fey, hakikatin kendisi de\u011fil, hakikatin o ki\u015fide ald\u0131\u011f\u0131 g\u00f6r\u00fcn\u00fcm derecesidir. Demirli\u2019nin ifadesiyle \u201chakikat geni\u015ftir, idrak dard\u0131r; geni\u015f olan dar olanda s\u0131\u011fd\u0131\u011f\u0131 kadar g\u00f6r\u00fcn\u00fcr.\u201d<\/p>\n

        \n
      1. Tecelli \u0130lkesinin Bilgi Olu\u015fumundaki Temel Rol\u00fc<\/strong><\/li>\n<\/ol>\n

        Marifet, \u00f6\u011frenme yoluyla de\u011fil, il\u00e2h\u00ee tecellinin insanda ger\u00e7ekle\u015fmesiyle ortaya \u00e7\u0131kar. Tecelli hem zorunlu hem s\u00fcreklidir; \u00e7\u00fcnk\u00fc hakikat kendisini gizleyemez. Ancak her insan bu tecelliyi kendi istidad\u0131 \u00f6l\u00e7\u00fcs\u00fcnde al\u0131r. B\u00f6ylece bilginin niteli\u011fini belirleyen \u015fey, hakikatin kendisi de\u011fil, idrak edenin kab\u0131d\u0131r.<\/p>\n

          \n
        1. Z\u00e2hir\u2013B\u00e2t\u0131n B\u00fct\u00fcnl\u00fc\u011f\u00fc ve Bilginin Katmanl\u0131 Yap\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

          Z\u00e2hir hakikatin ilk y\u00fcz\u00fc, b\u00e2t\u0131n ise derin mahiyetidir. Z\u00e2hir ve b\u00e2t\u0131n birbirinden kopuk de\u011fildir; z\u00e2hirden hareket etmeyen b\u00e2t\u0131na ula\u015famaz. Her hakikat \u00f6nce z\u00e2hirde g\u00f6r\u00fcn\u00fcr, sonra b\u00e2t\u0131nda derinle\u015fir. Bu nedenle bilgi s\u00fcre\u00e7sel ve katmanl\u0131d\u0131r; g\u00f6r\u00fcnen, g\u00f6r\u00fcnmeyenin kap\u0131s\u0131d\u0131r.<\/p>\n

            \n
          1. \u0130nsan\u0131n Yan\u0131lsamalar\u0131, \u00c7okluk Alg\u0131s\u0131 ve Hakikatin Birli\u011fi<\/strong><\/li>\n<\/ol>\n

            \u0130nsan varl\u0131\u011f\u0131 \u00e7okluk olarak alg\u0131lar; fakat hakikat birli\u011fe dayan\u0131r. \u00c7okluk alg\u0131s\u0131 nefsin \u00fcretti\u011fi bir perspektiftir. Bilen\u2013bilinen ayr\u0131m\u0131 da bu perspektifin \u00fcr\u00fcn\u00fcd\u00fcr. Konev\u00ee, bilginin nihai amac\u0131n\u0131n bu izaf\u00ee \u00e7oklu\u011fu a\u015farak varl\u0131\u011f\u0131n tekli\u011fini idrak etmek oldu\u011funu belirtir.<\/p>\n

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

            Otuz d\u00f6rd\u00fcnc\u00fc seminer, bilginin zihinsel de\u011fil varl\u0131ksal bir s\u00fcre\u00e7 oldu\u011funu; bilen, bilinen ve bilginin hakikatte birli\u011fe sahip bulundu\u011funu; insan idrakinin kapasitesi oran\u0131nda hakikate a\u00e7\u0131ld\u0131\u011f\u0131n\u0131; tecellinin marifetin temel \u015fart\u0131 oldu\u011funu; z\u00e2hir\u2013b\u00e2t\u0131n ili\u015fkisinin bilginin derinle\u015fmesini m\u00fcmk\u00fcn k\u0131ld\u0131\u011f\u0131n\u0131 ve \u00e7oklu\u011fun izaf\u00ee olup nihai hakikatin birlik oldu\u011funu vurgular. Konev\u00ee\u2019nin bilgi anlay\u0131\u015f\u0131, epistemolojiden ziyade ontolojiye dayan\u0131r ve hakikati idrakin d\u00f6n\u00fc\u015f\u00fcm\u00fcyle a\u00e7\u0131klayan bir metafizik \u00e7er\u00e7eve sunar.<\/p>\n

             <\/p>\n

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

            The purpose of the thirty-fourth seminar is to explain Sadreddin Konev\u00ee\u2019s fundamental issues such as the relation between knowledge and the known, the nature of truth, the ontological basis of knowledge, the extent to which perception can grasp truth, and the role of divine manifestations in the emergence of gnosis. In this seminar, Ekrem Demirli particularly details that knowledge is not \u201cmental\u201d but \u201contological,\u201d that the triad of knower\u2013known\u2013knowledge constitutes a single process in reality, and that truth unfolds only according to the level of perception.<\/p>\n

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

              \n
            1. The Unity of Knowledge and the Known and the Ontological Character of Knowledge<\/strong><\/li>\n<\/ol>\n

              According to Konev\u00ee, knowledge is not an external relation constructed between a knowing subject and a known object; knowledge is the self-knowing of existence. The known and knowledge form an inseparable reality. The multiplicity seen in human knowledge is the breaking of unity according to the level of perception. Thus the source of knowledge is not in the mind but in the ontological structure through which truth manifests itself.<\/p>\n

                \n
              1. The Limits of Perception and the Graded Discovery of Truth<\/strong><\/li>\n<\/ol>\n

                Human perception does not grasp truth as it is but only to the extent allowed by its own capacity. Although truth is fixed, the perceiver is variable. Therefore what a person knows is not truth itself but the degree of truth\u2019s appearance within that person. As Demirli states, \u201ctruth is vast, perception is narrow; the vast appears only as much as it can fit into the narrow.\u201d<\/p>\n

                  \n
                1. The Fundamental Role of Manifestation in the Formation of Gnosis<\/strong><\/li>\n<\/ol>\n

                  Gnosis does not occur through learning but through divine manifestation within the human being. Manifestation is both necessary and continuous because truth cannot conceal itself. However, each person receives this manifestation according to his aptitude. Hence the quality of knowledge is determined not by truth itself but by the capacity of the perceiver.<\/p>\n

                    \n
                  1. The Unity of Outward and Inward and the Layered Structure of Knowledge<\/strong><\/li>\n<\/ol>\n

                    The outward is the first face of truth; the inward is its deeper reality. These two are not disconnected; one who does not move through the outward cannot reach the inward. Every truth first appears outwardly, then deepens inwardly. Therefore knowledge is layered and processual; the visible is the doorway to the invisible.<\/p>\n

                      \n
                    1. Human Illusions, the Perception of Multiplicity, and the Unity of Truth<\/strong><\/li>\n<\/ol>\n

                      The human being perceives existence as multiplicity, whereas truth rests upon unity. The perception of multiplicity is a perspective produced by the self. The distinction between knower and known also arises from this perspective. Konev\u00ee states that the ultimate aim of knowledge is to transcend this relative multiplicity and perceive the unity of being.<\/p>\n

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

                      The thirty-fourth seminar emphasizes that knowledge is not a mental but an ontological process; that the knower, the known, and knowledge possess unity in reality; that human perception opens to truth according to its capacity; that manifestation is the fundamental condition of gnosis; that the outward\u2013inward relation enables the deepening of knowledge; and that multiplicity is relative while unity is the ultimate truth. Konev\u00ee\u2019s understanding of knowledge rests on ontology rather than epistemology and offers a metaphysical framework that explains truth through the transformation of perception.<\/p>\n

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

                      EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 34. 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-8124","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8124","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=8124"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8124\/revisions"}],"predecessor-version":[{"id":8125,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8124\/revisions\/8125"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8124"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}