{"id":8194,"date":"2025-11-30T16:03:02","date_gmt":"2025-11-30T13:03:02","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8194"},"modified":"2025-11-30T16:03:02","modified_gmt":"2025-11-30T13:03:02","slug":"ayhan-citil-genel-felsefe-okumalari-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ayhan-citil-genel-felsefe-okumalari-2-seminer-ozeti\/","title":{"rendered":"AYHAN \u00c7\u0130T\u0130L, GENEL FELSEFE OKUMALARI 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

AYHAN \u00c7\u0130T\u0130L, GENEL FELSEFE OKUMALARI 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu dersin amac\u0131, \u00f6\u011frencilerin Aristoteles\u00e7i metafizikten modern metafizi\u011fe ge\u00e7i\u015f s\u00fcrecini anlamas\u0131, \u201ccevher\u2013madde\u2013form\u2013ruh\u201d kavramlar\u0131n\u0131n tarihsel d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc fark etmesi ve modern zihin felsefesi problemlerinin nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 kavramas\u0131d\u0131r. Ayhan \u00c7itil, metafizi\u011fin kap\u0131lar\u0131ndan ba\u015flayarak Plotinus, Orta\u00e7a\u011f yorumlar\u0131, Kusanus, Ockham ve en sonunda Descartes\u2019a uzanan \u00e7izgiyi yeniden kurar. Dersin amac\u0131, modern d\u00fcalizmin hangi d\u00fc\u015f\u00fcnsel zorunluluklar sonucunda ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 g\u00f6stermek ve bunun zihin, \u00f6zg\u00fcr irade, determinizm ve koalya problemlerine nas\u0131l zemin haz\u0131rlad\u0131\u011f\u0131n\u0131 a\u00e7\u0131klamakt\u0131r.<\/p>\n

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

    \n
  1. Aristoteles\u2019te Cevher, Form ve Madde Anlay\u0131\u015f\u0131n\u0131n Temelleri<\/strong><\/li>\n<\/ol>\n

    Ders, Aristoteles\u2019in metafizi\u011fine geri d\u00f6nerek ba\u015flar. Aristoteles\u2019te cevher kendisiyle ayn\u0131 kalan bireysel varl\u0131kt\u0131r; onu bireyselle\u015ftiren ilke ise form\/surettir. Madde ise varl\u0131\u011f\u0131n \u00f6zsel bir par\u00e7as\u0131 de\u011fildir; sadece de\u011fi\u015fimi m\u00fcmk\u00fcn k\u0131lan \u201colma ve olmama imkanlar\u0131 toplam\u0131\u201dd\u0131r. Bu madde g\u00f6r\u00fc\u015f\u00fc modern anlamdaki fiziksel maddeyle ilgisizdir ve tamamen d\u00fc\u015f\u00fcn\u00fcl\u00fcr bir imk\u00e2nlar alan\u0131d\u0131r. Aristoteles\u2019in ruh tan\u0131m\u0131 da bu ba\u011flamda, organizman\u0131n kendisini k\u0131lan ilk entelekya olarak ele al\u0131n\u0131r.<\/p>\n

      \n
    1. Plotinus ve Sudur \u00d6\u011fretisi ile Metafizik \u00c7er\u00e7evenin De\u011fi\u015fimi<\/strong><\/li>\n<\/ol>\n

      \u00c7itil, metafizikte b\u00fcy\u00fck k\u0131r\u0131lman\u0131n Plotinus ile ger\u00e7ekle\u015fti\u011fini a\u00e7\u0131klar. Plotinus\u2019un sudur \u00f6\u011fretisi, hem Aristoteles hem Platon\u2019dan keskin \u015fekilde ayr\u0131l\u0131r. Bir \u201cbirlik\/belirsizlik\u201d kayna\u011f\u0131ndan ta\u015fan varl\u0131k d\u00fczeni fikri, suretleri \u00fcst katmana yerle\u015ftirirken maddeyi do\u011faya (f\u00fcsis) ba\u011flar. Bu ba\u011flamda madde \u201cprope nihil\u201d yani \u201chemen hemen hi\u00e7\u201d mertebesine indirgenir. Bu d\u00f6n\u00fc\u015f\u00fcm, sonraki y\u00fczy\u0131llarda maddenin kendi formuna sahip yeni bir varl\u0131k t\u00fcr\u00fc olarak d\u00fc\u015f\u00fcn\u00fclmesine yol a\u00e7ar.<\/p>\n

        \n
      1. H\u00fcle\u2019nin (Maddenin) Tarihsel Stat\u00fc Kazanmas\u0131<\/strong><\/li>\n<\/ol>\n

        Y\u00fczy\u0131llar i\u00e7inde filozoflar Plotinus\u2019un miras\u0131n\u0131 yeniden yorumlayarak maddenin kendi formuna sahip bir varl\u0131k oldu\u011funu ileri s\u00fcrmeye ba\u015flar. Art\u0131k madde sadece imk\u00e2n de\u011fil, uzamsal, cismani, yay\u0131l\u0131msal bir varl\u0131k olarak g\u00f6r\u00fcl\u00fcr. Bu d\u00f6n\u00fc\u015f\u00fcm, bireyin bireyselle\u015fmesinin maddede aranmas\u0131na yol a\u00e7ar. B\u00f6ylece modern d\u00f6nemin en b\u00fcy\u00fck k\u0131r\u0131lmalar\u0131ndan biri ger\u00e7ekle\u015fir: bireyi birey yapan \u015fey art\u0131k ruh de\u011fil maddedir.<\/p>\n

          \n
        1. Evren Tasavvurunun De\u011fi\u015fmesi: Sonludan Sonsuza<\/strong><\/li>\n<\/ol>\n

          Aristoteles\u2019in evreni sonludur; \u00e7\u00fcnk\u00fc ger\u00e7ek cevherlerin say\u0131s\u0131 sonsuz olamaz. Ancak Plotinus sonras\u0131 d\u00fc\u015f\u00fcnce evreni \u201cinterminatum\u201d\u2014s\u0131n\u0131rs\u0131z ve yay\u0131l\u0131msal\u2014olarak tasavvur etmeye ba\u015flar. Bu \u00e7izgi Kusanus\u2019ta daha da g\u00fc\u00e7lenir. Kusanus\u2019a g\u00f6re sonsuz olan\u0131n ilk ta\u015fmas\u0131 sonlu olamaz; bu nedenle evren kendi d\u00fczleminde sonsuz bir yay\u0131l\u0131md\u0131r. Bu d\u00fc\u015f\u00fcnce modern matematik ve geometrinin metafizik arka plan\u0131n\u0131 olu\u015fturur.<\/p>\n

            \n
          1. Ockham ve Do\u011fada T\u00fcmellerin Stat\u00fcs\u00fcne Y\u00f6nelik \u015e\u00fcphecilik<\/strong><\/li>\n<\/ol>\n

            Ockham, do\u011fada t\u00fcmellerin ger\u00e7ekten var oldu\u011funa dair derin bir \u015f\u00fcphe \u00fcretir. Bu \u015f\u00fcphe, duyusal niteliklerin do\u011fada m\u0131 yoksa zihinde mi bulundu\u011fu sorusunu g\u00fcndeme getirir. Ockham\u2019\u0131n me\u015fhur \u201cmandalina\u201d \u00f6rne\u011fi bu tart\u0131\u015fman\u0131n simgesidir: duyusal niteliklerin do\u011fada de\u011fil zihinde bulunmas\u0131 gerekti\u011fi fikrini destekler.<\/p>\n

              \n
            1. Modern D\u00f6nemin E\u015fi\u011fi: Descartes ve Yeni D\u00fcalizmin Do\u011fu\u015fu<\/strong><\/li>\n<\/ol>\n

              Ders, t\u00fcm bu d\u00f6n\u00fc\u015f\u00fcmlerin Descartes\u2019\u0131n d\u00fcalizmine nas\u0131l zemin haz\u0131rlad\u0131\u011f\u0131n\u0131 a\u00e7\u0131klar. Uzam\u2013yay\u0131l\u0131m \u00f6zelli\u011fine sahip cisimsel cevher ile d\u00fc\u015f\u00fcnme \u00f6zelli\u011fine sahip zihinsel cevher birbirinden tamamen ayr\u0131l\u0131r. B\u00f6ylece metafizik tarihinde e\u015fi g\u00f6r\u00fclmemi\u015f b\u00fcy\u00fckl\u00fckte bir problem do\u011far: iki cevher nas\u0131l ili\u015fki kuracakt\u0131r? Bu kopu\u015f, modern zihin felsefesinin b\u00fct\u00fcn sorunlar\u0131n\u0131 ba\u015flat\u0131r.<\/p>\n

                \n
              1. Modern Fizi\u011fin Mekanik Evren Tasar\u0131m\u0131 ve Nedensellik Sorunu<\/strong><\/li>\n<\/ol>\n

                Descartes sonras\u0131nda do\u011fa tamamen mekanik olarak kavran\u0131r: hareketi belirleyen i\u00e7sel erekler de\u011fil, d\u0131\u015fsal kuvvetlerdir. Bu mekanik evrende \u201ckendinden hareket eden cevher\u201d fikri \u00e7\u00f6ker. B\u00f6ylece hem bireysellik hem \u00f6zg\u00fcr irade problemi do\u011far. Mekanik nedensellik, insan eylemlerinin de zorunlu zincirler i\u00e7inde olup olmad\u0131\u011f\u0131n\u0131 tart\u0131\u015fmaya a\u00e7ar.<\/p>\n

                  \n
                1. Epifenomenalizm ve Zihnin Nedensel G\u00fcc\u00fc Problemi<\/strong><\/li>\n<\/ol>\n

                  Bug\u00fcn modern bilimin en yayg\u0131n kabul g\u00f6ren yakla\u015f\u0131m\u0131 epifenomenalizmdir: fiziksel s\u00fcre\u00e7ler zihinde etkiler \u00fcretir, ancak zihinsel s\u00fcre\u00e7ler fiziksel d\u00fcnyada nedensel etki \u00fcretemez. Bu durum \u00f6zg\u00fcr iradenin ger\u00e7ek olup olamayaca\u011f\u0131 sorusunu keskinle\u015ftirir. E\u011fer zihnin fiziksel d\u00fcnyaya etkisi yoksa, insan eylemleri \u00f6zg\u00fcr nedenler olarak nas\u0131l ortaya \u00e7\u0131kacakt\u0131r?<\/p>\n

                    \n
                  1. Koalya Problemi: Zor Problemin K\u00f6keni<\/strong><\/li>\n<\/ol>\n

                    Dersin en \u00f6nemli b\u00f6l\u00fcm\u00fc koalya (qualia) problemine ayr\u0131l\u0131r. Koalya, deneyimde ortaya \u00e7\u0131kan niteliklerin (k\u0131rm\u0131z\u0131l\u0131k, koku, tat) \u00f6znel karakteridir. Fiziksel a\u00e7\u0131klamalar ne kadar eksiksiz olursa olsun, koalyan\u0131n neden ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 a\u00e7\u0131klamaz. Bu nedenle koalya modern zihin felsefesinin \u201czor problemi\u201ddir. Ayn\u0131 fiziksel s\u00fcre\u00e7ler olsa bile deneyimin \u00f6znel niteli\u011fi ba\u015fka olabilir; bu da fizikalist indirgemeyi imk\u00e2ns\u0131z k\u0131lar.<\/p>\n

                      \n
                    1. \u00d6zg\u00fcr \u0130rade Probleminin Derinle\u015fmesi<\/strong><\/li>\n<\/ol>\n

                      Mekanik determinizm, do\u011fan\u0131n kapal\u0131 bir nedensellik zinciri oldu\u011funu \u00f6ne s\u00fcrer. Bu durumda zihinsel s\u00fcre\u00e7lerin fiziksel d\u00fcnyaya m\u00fcdahale etmesi hem fizik yasalar\u0131na hem korunum ilkelerine ayk\u0131r\u0131 g\u00f6r\u00fcn\u00fcr. B\u00f6ylece \u00f6zg\u00fcr irade fikri bilimsel d\u00fcnya tasar\u0131m\u0131nda ciddi bir krizle kar\u015f\u0131 kar\u015f\u0131ya kal\u0131r.<\/p>\n

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

                      Bu seminer, Aristoteles\u2019ten Descartes\u2019a uzanan s\u00fcreci bir b\u00fct\u00fcn olarak yeniden d\u00fc\u015f\u00fcnmeyi ama\u00e7lar. Madde ve cevher kavramlar\u0131n\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fc, evren tasavvurunun de\u011fi\u015fmesi, t\u00fcmeller tart\u0131\u015fmas\u0131, mekanik d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn ortaya \u00e7\u0131k\u0131\u015f\u0131 ve koalya problemi modern zihin felsefesinin temel krizlerini do\u011furur. Ayhan \u00c7itil, bu derste modern felsefenin en \u00e7etin meselelerinin tarihsel k\u00f6klerini g\u00f6stererek \u00f6\u011frencinin hem metafizik hem zihin felsefesi alan\u0131nda derin bir kavray\u0131\u015f geli\u015ftirmesini hedefler.<\/p>\n

                       <\/p>\n

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

                      This seminar aims to explain how the transition from Aristotelian metaphysics to modern metaphysics produced today\u2019s central problems in the philosophy of mind. \u00c7itil reconstructs the historical development from substance\u2013form\u2013matter metaphysics to Cartesian dualism and shows how concepts such as matter, form, soul, causality, infinity, and qualitative experience have been transformed throughout history.<\/p>\n

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

                        \n
                      1. Foundations of Aristotelian Substance, Form, and Matter<\/strong><\/li>\n<\/ol>\n

                        Aristotle\u2019s metaphysics is revisited: substance is the individual; form is what individuates; matter is only the sum of possibilities enabling change, not a physical substrate. The soul is the first actuality of an organized body.<\/p>\n

                          \n
                        1. Plotinus and the Transformation of the Metaphysical Framework<\/strong><\/li>\n<\/ol>\n

                          Plotinus radically alters the metaphysical picture. Emanation from an indeterminate One restructures the hierarchy of being. Forms become part of the noetic realm, while matter becomes \u201calmost nothing\u201d\u2014a shadow of being.<\/p>\n

                            \n
                          1. The Historical Rise of Matter as a Positive Entity<\/strong><\/li>\n<\/ol>\n

                            Over centuries, philosophers begin ascribing form to matter itself, transforming it from an indeterminate potentiality into a spatial, extended entity. Individuality becomes rooted in matter rather than soul.<\/p>\n

                              \n
                            1. From a Finite to an Infinite Universe<\/strong><\/li>\n<\/ol>\n

                              Aristotle\u2019s finite cosmos gives way to an infinite or \u201cunlimited\u201d universe in the thought of Plotinus and especially Nicholas of Cusa. Infinity becomes a structural feature of the world rather than a divine attribute alone.<\/p>\n

                                \n
                              1. Ockham\u2019s Skepticism Toward Universals<\/strong><\/li>\n<\/ol>\n

                                Ockham questions the real existence of universals in nature, pushing sensory qualities toward the mind and supporting a representational view of experience.<\/p>\n

                                  \n
                                1. The Threshold of Modernity: Descartes and Dualism<\/strong><\/li>\n<\/ol>\n

                                  Descartes introduces two distinct substances\u2014thinking and extended\u2014creating an unprecedented gap. This becomes the foundation of modern mind\u2013body problems.<\/p>\n

                                    \n
                                  1. Mechanical Physics and the Collapse of Teleology<\/strong><\/li>\n<\/ol>\n

                                    Nature becomes a mechanistic order governed by external forces rather than internal purposes. This undermines classical notions of agency, purpose, and self-motion.<\/p>\n

                                      \n
                                    1. Epiphenomenalism and the Causal Power of the Mind<\/strong><\/li>\n<\/ol>\n

                                      Modern science tends toward epiphenomenalism: physical processes affect the mind, but mental processes do not affect the physical world. This creates deep problems for freedom and agency.<\/p>\n

                                        \n
                                      1. The Qualia Problem: The Hard Problem of Consciousness<\/strong><\/li>\n<\/ol>\n

                                        Qualia\u2014subjective experiential properties\u2014cannot be explained by physical descriptions. Even complete physical accounts do not entail why experience feels the way it does. This is the core of the \u201chard problem.\u201d<\/p>\n

                                          \n
                                        1. The Crisis of Free Will<\/strong><\/li>\n<\/ol>\n

                                          Mechanical determinism and conservation laws appear incompatible with a mind exerting causal influence. Thus, free will becomes one of the most difficult unresolved problems of modern philosophy.<\/p>\n

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

                                          This seminar shows how historical conceptual shifts created the core problems of modern metaphysics and the philosophy of mind. From Plotinus to Descartes, from matter\u2019s redefinition to the rise of mechanical physics, the intellectual landscape transformed in ways that still shape contemporary debates.<\/p>\n

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

                                          AYHAN \u00c7\u0130T\u0130L, GENEL FELSEFE OKUMALARI 2. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 […]<\/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-8194","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8194","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=8194"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8194\/revisions"}],"predecessor-version":[{"id":8195,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8194\/revisions\/8195"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8194"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}