{"id":8126,"date":"2025-11-30T14:24:23","date_gmt":"2025-11-30T11:24:23","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8126"},"modified":"2025-11-30T14:25:00","modified_gmt":"2025-11-30T11:25:00","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-35-seminer-ozeti-2","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-35-seminer-ozeti-2\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 35. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 35. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Otuz be\u015finci seminerin amac\u0131, Sadreddin Konev\u00ee\u2019nin imk\u00e2n, zorunluluk ve varl\u0131k ili\u015fkisinin metafizik temelini; insan idrakinin bu ili\u015fkiyi kavray\u0131\u015f tarz\u0131n\u0131; ilim, mal\u00fbm ve varl\u0131\u011f\u0131n birlik yap\u0131s\u0131n\u0131; e\u015fyan\u0131n hakikati ile insan bilgisinin s\u0131n\u0131rlar\u0131n\u0131 ve tecellinin bilgi olu\u015fumundaki rol\u00fcn\u00fc a\u00e7\u0131klamakt\u0131r. Ekrem Demirli, bu derste \u00f6zellikle \u201cvarl\u0131\u011f\u0131n kendi kendini bilmesi\u201d, \u201cimk\u00e2n\u0131n mahiyeti\u201d ve \u201chakikatin idrak edenle birlikte de\u011fi\u015fen g\u00f6r\u00fcn\u00fcm\u00fc\u201d \u00fczerinde durur.<\/p>\n

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

    \n
  1. \u0130mk\u00e2n\u0131n Mahiyeti ve Varolu\u015fun Zorunlu Yap\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019ye g\u00f6re imk\u00e2n, \u015feylerin hem varl\u0131\u011fa hem yoklu\u011fa e\u015fit mesafede bulunmas\u0131 de\u011fildir; imk\u00e2n, hakikatin kendi tecellisinde ald\u0131\u011f\u0131 nispetlerin toplam\u0131d\u0131r. Bu nedenle imk\u00e2n, d\u0131\u015f d\u00fcnyada duran pasif bir ihtimal de\u011fil, hakikatin farkl\u0131 mertebeler boyunca a\u00e7\u0131l\u0131m\u0131d\u0131r. Varl\u0131k ise imk\u00e2n\u0131n ger\u00e7eklik kazanm\u0131\u015f bi\u00e7imi olarak zorunludur; hakikat kendisini g\u00f6stermeden duramaz.<\/p>\n

      \n
    1. \u0130lim\u2013Mal\u00fbm Birli\u011fi ve Bilginin Kayna\u011f\u0131 Olarak Tecelli<\/strong><\/li>\n<\/ol>\n

      Bilgi, bilen ile bilinen aras\u0131ndaki ili\u015fki de\u011fildir; bilginin kayna\u011f\u0131 do\u011frudan tecellidir. Mal\u00fbm, bilginin nesnesi de\u011fil, bilginin kendisinin bir zuhuru olarak kabul edilir. B\u00f6ylece bilen, bilinen ve bilgi tek hakikatin \u00fc\u00e7 farkl\u0131 nispeti h\u00e2linde ortaya \u00e7\u0131kar. Bilgi, \u00f6znenin d\u0131\u015f d\u00fcnyay\u0131 kavramas\u0131 de\u011fil, hakikatin insanda kendini g\u00f6stermesidir.<\/p>\n

        \n
      1. \u0130drakin S\u0131n\u0131r\u0131: \u0130nsan Bilgisinin Kap ile S\u0131n\u0131rl\u0131 Olu\u015fu<\/strong><\/li>\n<\/ol>\n

        Konev\u00ee\u2019ye g\u00f6re hakikat s\u0131n\u0131rs\u0131zd\u0131r; fakat insan idraki s\u0131n\u0131rl\u0131d\u0131r. Bu nedenle insan hakikati b\u00fct\u00fcn\u00fcyle de\u011fil, ta\u015f\u0131yabildi\u011fi kadar kavrar. Bu s\u0131n\u0131r, insan\u0131n \u015fartlar\u0131ndan, istidad\u0131ndan ve nefsinin engelleyici yap\u0131s\u0131ndan kaynaklan\u0131r. Bilginin niteli\u011fi, hakikatin kendisinden de\u011fil, idrak edenin kab\u0131ndan belirir.<\/p>\n

          \n
        1. Hakikatin G\u00f6r\u00fcn\u00fc\u015f\u00fcn\u00fcn \u0130drak Edilene G\u00f6re De\u011fi\u015fmesi<\/strong><\/li>\n<\/ol>\n

          Hakikat de\u011fi\u015fmez; fakat onun g\u00f6r\u00fcn\u00fc\u015f\u00fc idrak edenin seviyesine g\u00f6re de\u011fi\u015fir. Ayr\u0131 insanlar ayn\u0131 hakikati farkl\u0131 \u015fekilde idrak eder. Bu durum hakikatin \u00e7oklu\u011funu de\u011fil, idrakin farkl\u0131l\u0131\u011f\u0131n\u0131 g\u00f6sterir. Demirli bu noktay\u0131 \u201chakikat tek, idrakler \u00e7oktur\u201d form\u00fcl\u00fcyle a\u00e7\u0131klar.<\/p>\n

            \n
          1. Z\u00e2hir\u2013B\u00e2t\u0131n \u0130li\u015fkisi ve Metafizik Bilginin Katmanl\u0131 Yap\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

            Z\u00e2hir hakikatin ilk y\u00fcz\u00fc, b\u00e2t\u0131n ise onun derinlik boyutudur. Z\u00e2hirden ba\u015flanmadan b\u00e2t\u0131na ula\u015f\u0131lmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Z\u00e2hir, hakikatin insan idrakine en yak\u0131n h\u00e2lidir; bu nedenle bilgi aray\u0131\u015f\u0131 \u00f6nce z\u00e2hiri anlamay\u0131 gerektirir. B\u00e2t\u0131n, z\u00e2hirin i\u00e7sel geni\u015flemesidir.<\/p>\n

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

            Otuz be\u015finci seminer, imk\u00e2n\u0131n hakikatin farkl\u0131 tecelli mertebeleri oldu\u011funu, bilginin tecelli yoluyla ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131, bilginin \u00f6znel de\u011fil ontolojik bir s\u00fcre\u00e7 oldu\u011funu, insan idrakinin kendi kab\u0131 kadar hakikati kavrayabildi\u011fini, hakikat\u2013idrak ili\u015fkisinin bu nedenle dereceli bir yap\u0131 ta\u015f\u0131d\u0131\u011f\u0131n\u0131 ve z\u00e2hir\u2013b\u00e2t\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fcn metafizik bilginin temelini olu\u015fturdu\u011funu ortaya koyar. Konev\u00ee\u2019nin yakla\u015f\u0131m\u0131nda bilgi, \u00f6\u011frenme de\u011fil varl\u0131kla birlikte a\u00e7\u0131lma s\u00fcrecidir.<\/p>\n

             <\/p>\n

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

            The purpose of the thirty-fifth seminar is to explain the metaphysical basis of the relation between possibility, necessity, and existence in Sadreddin Konev\u00ee; the way human perception grasps this relation; the unity of knowledge, the known, and existence; the reality of things and the limits of human knowledge; and the role of manifestation in the formation of knowledge. In this seminar, Ekrem Demirli particularly focuses on \u201cexistence knowing itself,\u201d \u201cthe nature of possibility,\u201d and \u201cthe way truth changes its appearance according to the perceiver.\u201d<\/p>\n

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

              \n
            1. The Nature of Possibility and the Necessary Structure of Existence<\/strong><\/li>\n<\/ol>\n

              According to Konev\u00ee, possibility is not that things stand equally close to existence and non-existence; rather possibility is the sum of the proportions truth takes within its manifestations. Therefore possibility is not a passive potential but the unfolding of truth across different levels. Existence is the realized form of possibility and is therefore necessary; truth cannot cease to manifest.<\/p>\n

                \n
              1. The Unity of Knowledge and the Known and Manifestation as the Source of Knowledge<\/strong><\/li>\n<\/ol>\n

                Knowledge is not the relation between the knower and the known; the source of knowledge is directly manifestation. The known is not an object of knowledge but a mode of the appearance of knowledge itself. Thus the knower, the known, and knowledge appear as three relations of one reality. Knowledge is not the subject\u2019s grasp of the external world but the self-disclosure of truth within the human being.<\/p>\n

                  \n
                1. The Limit of Perception: Human Knowledge Being Limited by Its Vessel<\/strong><\/li>\n<\/ol>\n

                  According to Konev\u00ee, truth is limitless; but human perception is limited. Therefore the human being does not grasp truth wholly but only to the extent he can bear. This limitation stems from human conditions, aptitude, and the veiling nature of the self. The quality of knowledge arises not from truth itself but from the vessel of the perceiver.<\/p>\n

                    \n
                  1. The Appearance of Truth Changing According to the Perceiver<\/strong><\/li>\n<\/ol>\n

                    Truth does not change; yet its appearance changes according to the perceiver\u2019s level. Different individuals perceive the same truth differently. This does not indicate multiplicity in truth but multiplicity in perception. Demirli expresses this idea with the formula: \u201ctruth is one, perceptions are many.\u201d<\/p>\n

                      \n
                    1. The Outward\u2013Inward Relation and the Layered Nature of Metaphysical Knowledge<\/strong><\/li>\n<\/ol>\n

                      The outward is the first face of truth; the inward is its depth. One cannot reach the inward without beginning from the outward. The outward is the form of truth closest to human perception; therefore the search for knowledge begins with understanding the outward. The inward is the inner expansion of the outward.<\/p>\n

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

                      The thirty-fifth seminar shows that possibility consists of different manifestation levels of truth; that knowledge arises through manifestation; that knowledge is an ontological process rather than a subjective one; that human perception grasps truth only to the extent of its own vessel; that the truth\u2013perception relation is therefore graded; and that the outward\u2013inward unity constitutes the basis of metaphysical knowledge. In Konev\u00ee\u2019s approach, knowledge is not learning but the unfolding 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 35. 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-8126","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8126","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=8126"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8126\/revisions"}],"predecessor-version":[{"id":8127,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8126\/revisions\/8127"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8126"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}