{"id":8132,"date":"2025-11-30T14:26:34","date_gmt":"2025-11-30T11:26:34","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8132"},"modified":"2025-11-30T14:26:34","modified_gmt":"2025-11-30T11:26:34","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-38-seminer-ozeti-2","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-38-seminer-ozeti-2\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 38. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 38. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Otuz sekizinci seminerin amac\u0131, Sadreddin Konev\u00ee\u2019nin d\u00fc\u015f\u00fcncesinde \u201c\u00f6nermeler\u201d, \u201cbilgi c\u00fcmleleri\u201d, \u201cvarl\u0131\u011f\u0131n ifade bi\u00e7imleri\u201d, \u201cbilgi c\u00fcmlesi olarak \u00e2lem\u201d, \u201chakikatin dilsel temsilinin s\u0131n\u0131rlar\u0131\u201d ve \u201cmetafizik bilginin dil \u00fczerinden aktar\u0131labilirli\u011fi\u201d meselelerini a\u00e7\u0131klamakt\u0131r. Ekrem Demirli bu derste \u00f6zellikle Konev\u00ee\u2019nin \u00e2lemi b\u00fcy\u00fck bir \u201cc\u00fcmle\u201d, varl\u0131\u011f\u0131 ise bir \u201c\u00f6nermeler b\u00fct\u00fcn\u00fc\u201d olarak g\u00f6rmesinin ne anlama geldi\u011fini tart\u0131\u015f\u0131r ve insan idrakinin bu ilah\u00ee c\u00fcmleyi hangi seviyede okuyabilece\u011fini analiz eder.<\/p>\n

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

    \n
  1. \u00c2lemin Bir C\u00fcmle Olarak G\u00f6r\u00fclmesi<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019ye g\u00f6re \u00e2lem, kendi ba\u015f\u0131na bir \u201chakikat c\u00fcmlesidir.\u201d Bu c\u00fcmlede \u00f6zne, y\u00fcklem ve ba\u011flay\u0131c\u0131 d\u00fc\u015f\u00fcnceler tecellinin farkl\u0131 mertebelerine kar\u015f\u0131l\u0131k gelir. \u00c2lemdeki her varl\u0131k, ilah\u00ee bilginin bir kelimesi, bir i\u015fareti veya bir terkibidir. Bu nedenle varl\u0131k dili, hakikatin tecellisini ifade eden ontolojik bir s\u00f6ylemdir.<\/p>\n

      \n
    1. \u00d6nermeler ve Varl\u0131\u011f\u0131n \u0130fade Bi\u00e7imleri<\/strong><\/li>\n<\/ol>\n

      Seminerde \u00f6nermeler yaln\u0131zca mant\u0131ksal ifadeler olarak de\u011fil, hakikat ile z\u00e2hir aras\u0131ndaki ba\u011f\u0131 kuran metafizik yap\u0131lar olarak de\u011ferlendirilir. Konev\u00ee, varl\u0131\u011f\u0131n g\u00f6r\u00fcn\u00fcr h\u00e2le geli\u015fini \u201c\u00f6nermeler\u201d \u00fczerinden a\u00e7\u0131klar: Hakikat kendisini ifadeye d\u00f6kt\u00fck\u00e7e varl\u0131k olur; her varl\u0131k bir \u201cifade bi\u00e7imidir\u201d. Bu nedenle \u00f6nermeler varl\u0131\u011f\u0131n d\u00fc\u015f\u00fcnsel kopyas\u0131 de\u011fil; varl\u0131\u011f\u0131n kendisidir.<\/p>\n

        \n
      1. Bilginin Dilsel Temsilinin S\u0131n\u0131rlar\u0131<\/strong><\/li>\n<\/ol>\n

        \u0130nsan hakikati kavramlarla temsil eder; fakat temsil hakikatin kendisi de\u011fildir. Dil, hakikati anlatmay\u0131 dener ancak onu ku\u015fatamaz. Hakikat sonsuzdur; dil s\u0131n\u0131rl\u0131d\u0131r. Konev\u00ee\u2019nin bu vurgu \u00fczerinden amac\u0131, dilin do\u011fru kullan\u0131lmas\u0131n\u0131n \u00f6nemini ama ayn\u0131 zamanda s\u0131n\u0131rl\u0131l\u0131\u011f\u0131n\u0131 ortaya koymakt\u0131r.<\/p>\n

          \n
        1. Tecellinin Dilsel Kar\u015f\u0131l\u0131\u011f\u0131 ve Metafizik C\u00fcmle<\/strong><\/li>\n<\/ol>\n

          Hakikat tecelli ettik\u00e7e \u201cc\u00fcmlele\u015fir.\u201d \u0130nsan bu tecelliyi ancak kendi idrak kapasitesine uygun bi\u00e7imde s\u00f6z h\u00e2line getirebilir. Tecelli b\u00fcy\u00fck bir metafizik c\u00fcmledir; insan ise o b\u00fcy\u00fck c\u00fcmleden yaln\u0131zca kapasitesi kadar kelime okur. Bu nedenle hakikat c\u00fcmlesi b\u00fct\u00fcn\u00fcyle kavranamaz; sadece par\u00e7a par\u00e7a idrak edilir.<\/p>\n

            \n
          1. \u0130nsan\u0131n \u0130drak S\u0131n\u0131r\u0131 ve C\u00fcmlenin B\u00fct\u00fcn\u00fcne Ula\u015famamas\u0131<\/strong><\/li>\n<\/ol>\n

            \u0130nsan \u00e2lemi bir b\u00fct\u00fcn olarak kavramak ister; fakat idrak buna yetmez. \u00c7\u00fcnk\u00fc insan, c\u00fcmleyi olu\u015fturan kelimeleri bilir ama c\u00fcmlenin b\u00fct\u00fcn ba\u011flam\u0131na n\u00fcfuz edemez. Bu y\u00fczden ayn\u0131 hakikat farkl\u0131 ki\u015filerde farkl\u0131 \u015fekillerde ifade bulur. \u0130nsan, hakikati anlat\u0131rken kendi c\u00fcmlesini kurar ama as\u0131l c\u00fcmle ilah\u00ee oland\u0131r.<\/p>\n

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

            Otuz sekizinci seminer, \u00e2lemin bir c\u00fcmle, varl\u0131\u011f\u0131n bir \u00f6nermeler b\u00fct\u00fcn\u00fc oldu\u011funu; \u00f6nermelerin yaln\u0131zca mant\u0131ksal de\u011fil ontolojik bir anlam ta\u015f\u0131d\u0131\u011f\u0131n\u0131; hakikatin ancak tecelli etti\u011fi \u00f6l\u00e7\u00fcde ifade edilebildi\u011fini; dilin hakikati temsil etmede s\u0131n\u0131rl\u0131 kald\u0131\u011f\u0131n\u0131; insan idrakinin b\u00fcy\u00fck metafizik c\u00fcmlenin tamam\u0131n\u0131 de\u011fil yaln\u0131zca bir k\u0131sm\u0131n\u0131 okuyabildi\u011fini ve Konev\u00ee\u2019nin bu nedenle dil, idrak ve tecelli aras\u0131ndaki ili\u015fkiye derin bir vurgu yapt\u0131\u011f\u0131n\u0131 ortaya koyar.<\/p>\n

             <\/p>\n

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

            The purpose of the thirty-eighth seminar is to explain the issues of \u201cpropositions,\u201d \u201csentences of knowledge,\u201d \u201cthe expressive forms of existence,\u201d \u201cthe world as a sentence,\u201d \u201cthe limits of the linguistic representation of truth,\u201d and \u201cthe transmittability of metaphysical knowledge through language\u201d in the thought of Sadreddin Konev\u00ee. In this lecture, Ekrem Demirli particularly discusses what it means for Konev\u00ee to view the world as a great \u201csentence\u201d and existence as a \u201ctotality of propositions,\u201d and analyzes the level at which human perception can read this divine sentence.<\/p>\n

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

              \n
            1. Viewing the World as a Sentence<\/strong><\/li>\n<\/ol>\n

              According to Konev\u00ee, the world is itself a \u201csentence of truth.\u201d In this sentence, the subject, predicate, and connectors correspond to different degrees of manifestation. Every being in the world is a word, sign, or compound of divine knowledge. Thus the language of existence is an ontological discourse expressing the manifestation of truth.<\/p>\n

                \n
              1. Propositions and the Expressive Forms of Existence<\/strong><\/li>\n<\/ol>\n

                In the seminar, propositions are not evaluated merely as logical expressions but as metaphysical structures that connect truth and its outward form. Konev\u00ee explains the appearance of existence through propositions: truth becomes existence as it expresses itself. Therefore propositions are not mental copies of existence; they are existence itself.<\/p>\n

                  \n
                1. The Limits of the Linguistic Representation of Knowledge<\/strong><\/li>\n<\/ol>\n

                  The human being represents truth with concepts; yet representation is not the truth itself. Language attempts to describe truth but cannot encompass it. Truth is infinite; language is limited. Konev\u00ee emphasizes both the necessity and the limitation of language in expressing truth.<\/p>\n

                    \n
                  1. The Linguistic Correspondence of Manifestation and the Metaphysical Sentence<\/strong><\/li>\n<\/ol>\n

                    As truth manifests, it becomes \u201csentence-like.\u201d The human being verbalizes this manifestation only according to the capacity of his perception. Manifestation is a great metaphysical sentence; human beings read only as many words of it as their capacity allows. For this reason, the sentence of truth cannot be fully grasped; it is perceived only in fragments.<\/p>\n

                      \n
                    1. The Limits of Human Perception and the Inaccessibility of the Whole Sentence<\/strong><\/li>\n<\/ol>\n

                      The human being wishes to grasp the world as a whole but is unable to do so. He knows the words that form the sentence, yet he cannot penetrate the full context of the sentence. Therefore the same truth finds different expressions in different individuals. Human beings construct their own sentences when describing truth, but the real sentence is the divine one.<\/p>\n

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

                      The thirty-eighth seminar shows that the world is a sentence and existence is a totality of propositions; that propositions carry an ontological rather than merely logical meaning; that truth can be expressed only to the extent that it manifests; that language remains limited in representing truth; that human perception can read only part of the great metaphysical sentence; and that Konev\u00ee therefore strongly emphasizes the relation between language, perception, and manifestation.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 38. 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-8132","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8132","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=8132"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8132\/revisions"}],"predecessor-version":[{"id":8133,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8132\/revisions\/8133"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8132"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}