{"id":8209,"date":"2025-11-30T16:14:36","date_gmt":"2025-11-30T13:14:36","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8209"},"modified":"2025-11-30T16:56:54","modified_gmt":"2025-11-30T13:56:54","slug":"tahsin-gorgulu-maverdi-okumalari-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/tahsin-gorgulu-maverdi-okumalari-2-seminer-ozeti\/","title":{"rendered":"TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, Edeb\u00fc\u2019d-D\u00fcnya ve\u2019d-Din<\/em>\u2019in giri\u015f k\u0131sm\u0131nda M\u00e2verd\u00ee\u2019nin ortaya koydu\u011fu temel kavramlar\u0131, \u00f6zellikle \u201cin\u00e2yet\u201d, \u201cilm-i m\u00fckteseb\u201d, insan\u0131n kendini bilme faaliyeti ve bilginin olu\u015fum \u015fartlar\u0131n\u0131 a\u00e7\u0131klamakt\u0131r. Tahsin G\u00f6rg\u00fcn, M\u00e2verd\u00ee\u2019nin metninin asl\u0131nda bir ahlak veya nasihat kitab\u0131 olmad\u0131\u011f\u0131n\u0131; bilginin, akl\u0131n, toplumun ve insan\u0131n mahiyetine dair sistemli bir d\u00fc\u015f\u00fcnce projesi oldu\u011funu vurgular.<\/p>\n

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

    \n
  1. M\u00e2verd\u00ee\u2019nin D\u00fc\u015f\u00fcnce Sisteminin Temeli: Kendini Bilme ve \u0130n\u00e2yet<\/strong><\/li>\n<\/ol>\n

    G\u00f6rg\u00fcn, M\u00e2verd\u00ee\u2019nin metninin merkezine insan\u0131n kendisini bilmesi meselesini yerle\u015ftirdi\u011fini s\u00f6yler. \u201cKendini bilmek\u201d, insan\u0131n hem kendi varl\u0131\u011f\u0131n\u0131 hem de bu varl\u0131\u011f\u0131n fark\u0131nda olmas\u0131n\u0131 sa\u011flayan en temel faaliyettir. Bu nedenle M\u00e2verd\u00ee\u2019nin metninde insan\u0131n fiilleri, tercihleri, bilgisi ve toplumsal konumu yaln\u0131zca davran\u0131\u015f d\u00fczeyinde de\u011fil, insan\u0131n mahiyetine dair ontolojik bir \u00e7er\u00e7evede ele al\u0131n\u0131r.
    \n\u0130n\u00e2yet ise toplumun kendi varl\u0131\u011f\u0131na itina g\u00f6stermesi, kendi kendisiyle u\u011fra\u015fmas\u0131 ve kendisine y\u00f6nelmi\u015f bir dikkat olu\u015fturmas\u0131 anlam\u0131na gelir. Bir toplumun ilim \u00fcretmesi de bu in\u00e2yetin bir sonucudur. \u0130n\u00e2yetin \u00e7ekildi\u011fi yerde toplum kendi kendisini ihya ve in\u015fa edemez. M\u00e2verd\u00ee\u2019nin amac\u0131, \u0130slam toplumunun kendisine y\u00f6nelik bu in\u00e2yeti yeniden tesis etmektir.<\/p>\n

      \n
    1. \u0130lim\u2013Cehl Ayr\u0131m\u0131 ve \u0130lm-i M\u00fckteseb Kavram\u0131<\/strong><\/li>\n<\/ol>\n

      M\u00e2verd\u00ee, insan\u0131n sahip oldu\u011fu bilginin do\u011fu\u015ftan olmad\u0131\u011f\u0131n\u0131, elde edilen bilgi oldu\u011funu ifade eder. Bu nedenle bilgi insan\u0131n eme\u011fi, \u00e7abas\u0131 ve \u00f6\u011frenme faaliyetinin sonucudur. \u0130lim\u2013cehl ayr\u0131m\u0131 yaln\u0131zca bilmek\u2013bilmemek de\u011fildir; cehl, insan\u0131n kendisi hakk\u0131nda bile yanl\u0131\u015f h\u00fck\u00fcm vermesine yol a\u00e7an bir eksiklik h\u00e2lidir. \u0130lm-i m\u00fckteseb, insan\u0131n kendi fiilleri \u00fczerinde bilgi sahibi olmas\u0131 i\u00e7in gerekli olan aktif zihinsel tutumu temsil eder. Bilgi insan\u0131 y\u00fckseltir; cehalet ise hem bireyi hem toplumu y\u0131prat\u0131r.<\/p>\n

        \n
      1. \u0130nsan\u0131n Toplumsal Varl\u0131k Olu\u015fu ve D\u00fczen \u0130htiyac\u0131<\/strong><\/li>\n<\/ol>\n

        M\u00e2verd\u00ee insan\u0131n yap\u0131s\u0131 gere\u011fi toplumsal bir varl\u0131k oldu\u011funu kabul eder. \u0130nsan tek ba\u015f\u0131na ne biyolojik ne de akl\u00ee ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131layabilir. Bu nedenle toplum, i\u015f b\u00f6l\u00fcm\u00fc ve d\u00fczen insan do\u011fas\u0131n\u0131n zorunlu sonucudur. D\u00fczenin ortaya \u00e7\u0131kmas\u0131 ise ilim, adalet, \u00f6l\u00e7\u00fc ve denge ile m\u00fcmk\u00fcnd\u00fcr. Bu noktada M\u00e2verd\u00ee\u2019nin siyaset teorisi ile ahlak d\u00fc\u015f\u00fcncesi birbirinden ayr\u0131lmaz h\u00e2le gelir; d\u00fczen hem ahlak\u00ee hem siyas\u00ee bir kavramd\u0131r.<\/p>\n

          \n
        1. M\u00e2verd\u00ee\u2019nin \u00dcslubu ve Ber\u00e2et\u00fc\u2019l-\u0130stihl\u00e2l B\u00f6l\u00fcm\u00fcn\u00fcn Yap\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

          Giri\u015f k\u0131sm\u0131 olan Ber\u00e2et\u00fc\u2019l-\u0130stihl\u00e2l, M\u00e2verd\u00ee\u2019nin kitab\u0131n\u0131n tamam\u0131na yerle\u015ftirdi\u011fi ana meselelerin k\u0131sa ve yo\u011fun \u00f6zetini sunar. Eserin ba\u015f\u0131nda insan\u0131n \u00fc\u00e7 temel ihtiyac\u0131n\u0131 a\u00e7\u0131klar: din, d\u00fcnya ve nefis terbiyesi. Bu \u00fc\u00e7 alan birbirinden ba\u011f\u0131ms\u0131z de\u011fildir; bilakis insan\u0131n b\u00fct\u00fcn hayat\u0131 bu \u00fc\u00e7 alan\u0131n dengeli y\u00f6netimi ile anlam kazan\u0131r.
          \nM\u00e2verd\u00ee\u2019nin \u00fcslubu orta hacimlidir; konuyu gere\u011finden fazla detayland\u0131rmadan fakat y\u00fczeyselli\u011fe d\u00fc\u015fmeden a\u00e7\u0131klamay\u0131 tercih eder. Her kavram\u0131 kendi ba\u011flam\u0131 i\u00e7inde tan\u0131mlar ve bunun toplumsal d\u00fczen bak\u0131m\u0131ndan \u00f6nemini g\u00f6sterir.<\/p>\n

            \n
          1. Bilginin Amac\u0131: Salah ve \u0130stikamet<\/strong><\/li>\n<\/ol>\n

            M\u00e2verd\u00ee\u2019nin bilgi anlay\u0131\u015f\u0131 salt zihinsel bir birikim de\u011fil, insan\u0131n fiillerini \u0131slah eden ve d\u00fcnyay\u0131 d\u00fczenlemek i\u00e7in gerekli olan amel\u00ee bir niteliktir. Bilgi insana istikamet kazand\u0131r\u0131r; istikamet ise korunmas\u0131 gereken bir durumdur. Salah, \u015feylerin kendine uygun h\u00e2le gelmesidir. \u0130nsan da toplum da salah ile ayakta durur. Bu nedenle bilgi yaln\u0131zca bireysel geli\u015fim arac\u0131 de\u011fil, toplumsal in\u015fa s\u00fcrecinin merkezidir.<\/p>\n

              \n
            1. Modern D\u00f6nemde \u0130n\u00e2yetin Zay\u0131flamas\u0131 ve Sonu\u00e7lar\u0131<\/strong><\/li>\n<\/ol>\n

              G\u00f6rg\u00fcn, \u0130slam d\u00fcnyas\u0131nda \u00f6zellikle modern d\u00f6nemde bilginin Bat\u0131 kaynakl\u0131 disiplinlerle s\u0131n\u0131rlanmas\u0131n\u0131n \u0130slam d\u00fc\u015f\u00fcncesinin kendi in\u00e2yet alan\u0131n\u0131 yitirdi\u011fini ortaya koydu\u011funu ifade eder. Bu durum, gelene\u011fe ilgisizle\u015fme, klasik ilimlerle ba\u011f\u0131n kopmas\u0131 ve toplumsal kimli\u011fin zay\u0131flamas\u0131na sebep olmu\u015ftur. M\u00e2verd\u00ee\u2019nin metni ise tam tersine, topluma kendi kendisini bilmesi i\u00e7in yol g\u00f6steren bir \u201ckendiyle me\u015fgul olma\u201d projesidir.<\/p>\n

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

              Bu seminerde M\u00e2verd\u00ee\u2019nin giri\u015f b\u00f6l\u00fcm\u00fcnde sundu\u011fu in\u00e2yet, bilgi, cehalet, salah, istikamet ve toplumun d\u00fczen ihtiyac\u0131 gibi temel kavramlar a\u00e7\u0131klanm\u0131\u015ft\u0131r. Tahsin G\u00f6rg\u00fcn\u2019e g\u00f6re M\u00e2verd\u00ee\u2019nin amac\u0131 yaln\u0131zca ahlak \u00f6\u011fretmek de\u011fil, insan\u0131n ve toplumun mahiyetine dair b\u00fct\u00fcnc\u00fcl bir d\u00fc\u015f\u00fcnce ortaya koymakt\u0131r. Modern d\u00fcnyan\u0131n metodolojik bask\u0131lar\u0131 alt\u0131nda unutulan klasik kavramlar\u0131n yeniden canland\u0131r\u0131lmas\u0131 ve \u0130slam toplumunun kendisiyle yeniden irtibat kurabilmesi bu metnin esas hedefidir.<\/p>\n

               <\/p>\n

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

              The purpose of this seminar is to explain the fundamental concepts M\u00e2ward\u012b presents in the introduction of Adab al-Duny\u0101 wa al-D\u012bn<\/em>, particularly \u201ccare\/concern\u201d (in\u0101ya), acquired knowledge, self-knowledge and the conditions of the formation of knowledge. Tahsin G\u00f6rg\u00fcn stresses that M\u00e2ward\u012b\u2019s text is not merely an ethical compilation but a systematic intellectual project on knowledge, intellect, society and human nature.<\/p>\n

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

                \n
              1. The Foundation of M\u00e2ward\u012b\u2019s Thought: Self-Knowledge and In\u0101ya<\/strong><\/li>\n<\/ol>\n

                G\u00f6rg\u00fcn places self-knowledge at the center of M\u00e2ward\u012b\u2019s system. Self-knowledge is the activity through which a human being becomes aware of his own existence and the fact that he is aware. In\u0101ya means a society\u2019s taking care of itself, paying attention to its own reality, and engaging with itself. Knowledge production is a result of such in\u0101ya. When in\u0101ya withdraws, a society cannot rebuild or reproduce itself. M\u00e2ward\u012b aims to restore this self-directed attention in the Islamic world.<\/p>\n

                  \n
                1. The Distinction Between Knowledge and Ignorance and the Concept of Acquired Knowledge<\/strong><\/li>\n<\/ol>\n

                  M\u00e2ward\u012b argues that human knowledge is not innate but acquired. Knowledge is the result of effort and learning. Ignorance is not simply the absence of knowledge; it is a state that leads a person to make wrong judgments even about himself. Acquired knowledge represents the active intellectual attitude required for a person to understand his own actions. Knowledge elevates while ignorance degrades both the individual and society.<\/p>\n

                    \n
                  1. The Human Being as a Social Creature and the Need for Order<\/strong><\/li>\n<\/ol>\n

                    M\u00e2ward\u012b maintains that the human being is by nature a social creature. A human cannot meet biological or intellectual needs alone; thus society, division of labor and order naturally arise. Order is possible only through knowledge, justice and balance. At this point, ethics and politics become inseparable in M\u00e2ward\u012b\u2019s system.<\/p>\n

                      \n
                    1. M\u00e2ward\u012b\u2019s Style and the Structure of the Introduction (Ber\u0101\u2019at al-Istihl\u0101l)<\/strong><\/li>\n<\/ol>\n

                      The introduction summarizes the core problems of the whole book. M\u00e2ward\u012b identifies three essential human needs: religion, worldly life and self-discipline. These three are interconnected. His middle-length style avoids both excessive brevity and unnecessary detail. Every concept is defined within its context and placed into the larger structure of social order.<\/p>\n

                        \n
                      1. The Aim of Knowledge: Rectification and Uprightness<\/strong><\/li>\n<\/ol>\n

                        For M\u00e2ward\u012b, knowledge is not merely intellectual accumulation but the means through which human action is corrected and the world is set in order. Knowledge gives uprightness, and uprightness must be preserved. Rectification is the state in which things become appropriate to their natures. Both individuals and societies survive through rectification.<\/p>\n

                          \n
                        1. The Weakening of In\u0101ya in the Modern Period and Its Consequences<\/strong><\/li>\n<\/ol>\n

                          G\u00f6rg\u00fcn argues that the dominance of Western disciplines in the modern era caused the Islamic world to lose its own in\u0101ya field. This led to disinterest in the tradition, weakening of classical disciplines and erosion of collective identity. M\u00e2ward\u012b\u2019s work, in contrast, is a project that teaches a society how to engage with itself again.<\/p>\n

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

                          This seminar explains the fundamental concepts M\u00e2ward\u012b presents in the introduction of his work: in\u0101ya, knowledge, ignorance, rectification, uprightness and the societal need for order. According to G\u00f6rg\u00fcn, M\u00e2ward\u012b\u2019s goal is not merely ethical instruction but a comprehensive system explaining human nature and society. Recovering these classical concepts is essential for restoring the Islamic world\u2019s intellectual self-awareness.<\/p>\n

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

                          TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 2. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 Bu […]<\/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-8209","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8209","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=8209"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8209\/revisions"}],"predecessor-version":[{"id":8333,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8209\/revisions\/8333"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8209"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}