{"id":8213,"date":"2025-11-30T16:15:33","date_gmt":"2025-11-30T13:15:33","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8213"},"modified":"2025-11-30T16:56:39","modified_gmt":"2025-11-30T13:56:39","slug":"tahsin-gorgulu-maverdi-okumalari-4-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/tahsin-gorgulu-maverdi-okumalari-4-seminer-ozeti\/","title":{"rendered":"TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 4. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 4. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, M\u00e2verd\u00ee\u2019nin Edeb\u00fc\u2019d-D\u00fcnya ve\u2019d-D\u00een<\/em> adl\u0131 eserinde ak\u0131l ve heva ba\u015fl\u0131\u011f\u0131 alt\u0131nda geli\u015ftirdi\u011fi insan anlay\u0131\u015f\u0131n\u0131 derinle\u015ftirmektir. \u00d6zellikle akl\u0131n mahalli, gariz\u00ee ve m\u00fcktesep ak\u0131l ayr\u0131m\u0131, akl\u0131n bilgi ile \u00f6zde\u015fli\u011fi, kalp\u2013ak\u0131l ili\u015fkisi, tecr\u00fcbenin akl\u0131 b\u00fcy\u00fctmesi ve bireysel ak\u0131ldan toplumsal\u2013kurumsal akla uzanan yap\u0131n\u0131n nas\u0131l kurulabilece\u011fi \u00fczerinde durulur. Tahsin G\u00f6rg\u00fcn, M\u00e2verd\u00ee\u2019nin akl\u0131 yaln\u0131zca bireysel bir yeti de\u011fil, toplumlar\u0131n, kurumlar\u0131n ve medeniyetlerin haf\u0131zas\u0131n\u0131 \u015fekillendiren bir merkez olarak g\u00f6rd\u00fc\u011f\u00fcn\u00fc vurgular.<\/p>\n

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

    \n
  1. Gariz\u00ee Ak\u0131l, Do\u011fu\u015ftan Bilgiler ve Akl\u0131n Mahalli Olarak Kalp<\/strong><\/li>\n<\/ol>\n

    M\u00e2verd\u00ee akl\u0131 ikiye ay\u0131r\u0131r: gariz\u00ee ak\u0131l ve m\u00fcktesep ak\u0131l. Gariz\u00ee ak\u0131l do\u011fu\u015ftan gelen bilgiler ile duyular yoluyla elde edilen ilk idraklerden olu\u015fur. Gariz\u00ee ak\u0131lda hem apriori nitelikli temel ilkeler, hem de duyumlarla edinilen basit idrakler bulunur. Seminerde apriori \u00f6rnekleri \u00fczerinden bu yap\u0131 a\u00e7\u0131klan\u0131r. Akl\u0131n mahalli meselesi ise M\u00e2verd\u00ee\u2019nin \u00f6nem verdi\u011fi bir noktad\u0131r. Baz\u0131lar\u0131 akl\u0131n organ olarak beyinde bulundu\u011funu s\u00f6ylerse de M\u00e2verd\u00ee, kalbin mahall oldu\u011funu belirten hadis ve ayetleri delil getirir. Bu \u201ckalp\u201d biyolojik organ anlam\u0131nda de\u011fil, insan\u0131n \u00f6z\u00fc ve idrak merkezi anlam\u0131nda kullan\u0131l\u0131r. B\u00f6ylece akl\u0131n bilgi olu\u015funu temellendiren as\u0131l zemin \u201ckalbin t\u00fcm bilgilerin mahalli olmas\u0131\u201d \u015feklinde anla\u015f\u0131l\u0131r.<\/p>\n

      \n
    1. M\u00fcktesep Ak\u0131l: Tecr\u00fcbe, Bilgi ve Olgunla\u015fma<\/strong><\/li>\n<\/ol>\n

      M\u00e2verd\u00ee\u2019ye g\u00f6re esas ak\u0131l, m\u00fcktesep ak\u0131ld\u0131r. M\u00fcktesep ak\u0131l gariz\u00ee akl\u0131n neticesidir; bir \u201cson u\u00e7\u201dtur. Tecr\u00fcbeler artt\u0131k\u00e7a, insan kar\u015f\u0131la\u015ft\u0131\u011f\u0131 olaylardan ibret ald\u0131k\u00e7a ve fiillerinin sonu\u00e7lar\u0131n\u0131 de\u011ferlendirdik\u00e7e ak\u0131l geli\u015fir. Tecr\u00fcbe, akl\u0131n aynas\u0131d\u0131r; tecr\u00fcbe azl\u0131\u011f\u0131 cehlin bir t\u00fcr\u00fcd\u00fcr. Ya\u015fl\u0131lar\u0131n g\u00f6r\u00fc\u015flerine toplumlar\u0131n neden de\u011fer verdi\u011fi bu ba\u011flamda a\u00e7\u0131klan\u0131r: \u00e7ok \u015fey g\u00f6rm\u00fc\u015fler, \u00e7ok \u015fey duymu\u015flard\u0131r ve bu birikim d\u00fc\u015f\u00fcnceye isabet, siyasete s\u0131hhat, marifete derinlik kazand\u0131r\u0131r. M\u00e2verd\u00ee\u2019nin aktard\u0131\u011f\u0131 \u015fiirler ve \u00f6rnekler m\u00fcktesep akl\u0131n zamanla kemale erdi\u011fini g\u00f6sterir. Tecr\u00fcbe do\u011fru kullan\u0131ld\u0131k\u00e7a ak\u0131l artar; kullan\u0131lmad\u0131k\u00e7a eksilir. Bu y\u00f6n\u00fcyle ak\u0131l sabit bir kapasite de\u011fil, s\u00fcrekli in\u015fa edilen bir yetidir.<\/p>\n

        \n
      1. Sezgi, Fitnat, Zek\u00e2 ve Gen\u00e7lerdeki Akl\u0131n Dinamizmi<\/strong><\/li>\n<\/ol>\n

        M\u00e2verd\u00ee m\u00fcktesep akl\u0131n ikinci y\u00f6n\u00fc olarak \u201cfitnat\u201d\u0131, yani ince kavray\u0131\u015f ve h\u0131zl\u0131 sezgiyi tan\u0131mlar. Bu \u00f6zellik \u00f6zellikle gen\u00e7lerde belirgindir: hayata daha yak\u0131n olmak, s\u0131n\u0131rlar\u0131 zorlamak, yeni imk\u00e2nlar\u0131 denemeye a\u00e7\u0131kl\u0131k gen\u00e7lerde yo\u011fun g\u00f6r\u00fcn\u00fcr. Gen\u00e7lerin tecr\u00fcbe bak\u0131m\u0131ndan eksik olmas\u0131, onlar\u0131n sezgisel kuvvetlerini yok etmez; aksine toplumun gelece\u011fe a\u00e7\u0131lan y\u00f6n\u00fc bu sezgi ve dinamizmde bulunur. Ya\u015fl\u0131lar\u0131n temkinli, ihtiyatl\u0131, muhafazak\u00e2r akl\u0131 ile gen\u00e7lerin at\u0131lgan ve ke\u015ffedici y\u00f6n\u00fcn\u00fcn birlikte d\u00fc\u015f\u00fcn\u00fclmesi gerekti\u011fi vurgulan\u0131r. Toplumsal d\u00fczen bu iki y\u00f6n\u00fcn dengesi ile olu\u015fur.<\/p>\n

          \n
        1. Bireysel Akl\u0131n Toplumsal ve Kurumsal Aklara D\u00f6n\u00fc\u015fmesi<\/strong><\/li>\n<\/ol>\n

          Seminerin en \u00f6nemli tart\u0131\u015fma noktalar\u0131ndan biri akl\u0131n yaln\u0131zca bireyde bulunup bulunmad\u0131\u011f\u0131d\u0131r. G\u00f6rg\u00fcn, \u201c\u015firket bilir mi?\u201d, \u201cdevletin akl\u0131 olur mu?\u201d, \u201c\u00fcniversite bilir mi?\u201d gibi sorular \u00fczerinden bilgi ve haf\u0131za kavramlar\u0131n\u0131 kurumsal d\u00fczeye ta\u015f\u0131r. Kurumlar\u0131n varl\u0131\u011f\u0131 bir \u201cvaz\u2019\u201d ile ger\u00e7ekle\u015fti\u011fi i\u00e7in onlar\u0131n s\u00fcreklili\u011fi kolektif kabule dayan\u0131r; bu kabul\u00fcn s\u00fcreklili\u011fi ise kolektif haf\u0131za \u00fczerinden sa\u011flan\u0131r. Bu haf\u0131za, ge\u00e7mi\u015f tecr\u00fcbelerin ta\u015f\u0131nmas\u0131yla kurulur. Bu nedenle kurumlar\u0131n da tecr\u00fcbeleri, haf\u0131zalar\u0131 ve dolay\u0131s\u0131yla \u201cak\u0131llar\u0131\u201d olabilir. E\u011fitim sistemi \u00f6rne\u011fi \u00fczerinden bu durum a\u00e7\u0131klan\u0131r: e\u011fer kurumsal ak\u0131l olu\u015fmu\u015fsa e\u011fitim politikalar\u0131 g\u00fcnl\u00fck siyasete g\u00f6re de\u011fi\u015fmez; olu\u015fturulan tecr\u00fcbe birikimi kendisini s\u00fcrekli ta\u015f\u0131r.<\/p>\n

            \n
          1. Toplumlar\u0131n, Milletlerin ve Medeniyetlerin M\u00fcktesep Akl\u0131<\/strong><\/li>\n<\/ol>\n

            M\u00e2verd\u00ee\u2019nin ak\u0131l modeli toplumsal \u00f6l\u00e7e\u011fe geni\u015fletildi\u011finde \u015fu soru g\u00fcndeme gelir: Milletlerin ve medeniyetlerin kendilerine \u00f6zg\u00fc ak\u0131llar\u0131 var m\u0131d\u0131r? Her toplumun tarihsel tecr\u00fcbesi farkl\u0131 oldu\u011fu i\u00e7in m\u00fcktesep ak\u0131llar\u0131 da farkl\u0131d\u0131r. Frans\u0131z sosyolojisini olu\u015fturan d\u00fc\u015f\u00fcnce Frans\u0131z toplumunun tecr\u00fcbesidir; Weber\u2019in sosyolojisi Alman tecr\u00fcbesinin \u00fcr\u00fcn\u00fcd\u00fcr. Bu noktada ba\u015fka toplumlar\u0131n bilgi birikimlerini oldu\u011fu gibi ithal etmek, bir milletin kendi akl\u0131n\u0131 terk etmesi anlam\u0131na gelebilir. Do\u011fru olan, hem kendi toplumsal akl\u0131n\u0131 in\u015fa etmek hem de ba\u015fkalar\u0131n\u0131n tecr\u00fcbelerinden istifade etmektir. Toplumsal ak\u0131l iki yerde muhafaza edilir: ilimlerde<\/strong> ve kurumlarda<\/strong>. Bu ikisi toplumun ortak tecr\u00fcbesini \u00fcst dile \u00e7evirir ve ku\u015faklara aktar\u0131r.<\/p>\n

              \n
            1. Klasik Metinleri G\u00fcn\u00fcm\u00fcze Ta\u015f\u0131man\u0131n Y\u00f6ntemi<\/strong><\/li>\n<\/ol>\n

              G\u00f6rg\u00fcn, M\u00e2verd\u00ee\u2019nin metnini yaln\u0131zca kendi tarihsel ba\u011flam\u0131nda okumay\u0131 \u201cmetni \u00f6ld\u00fcrmek\u201d olarak niteler. Hakik\u00ee d\u00fc\u015f\u00fcnce hi\u00e7bir \u00e7a\u011fa yabanc\u0131 de\u011fildir; bu nedenle klasik metinleri bug\u00fcn\u00fcn sorular\u0131yla ve bug\u00fcn\u00fcn kurumlar\u0131yla konu\u015fturmak gerekir. M\u00e2verd\u00ee\u2019nin metni Platon veya Aristoteles\u2019in metinleri gibi \u00e7a\u011fda\u015f\u0131m\u0131z olarak okunabilir. Bu t\u00fcr okuma, klasik bir metnin tecr\u00fcbe birikimini bug\u00fcn\u00fcn diline terc\u00fcme ederek toplumun kendi akl\u0131n\u0131 yeniden in\u015fa etmesini sa\u011flar.<\/p>\n

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

              Bu seminerde M\u00e2verd\u00ee\u2019nin ak\u0131l anlay\u0131\u015f\u0131 hem bireysel hem toplumsal d\u00fczeyde ele al\u0131nm\u0131\u015ft\u0131r. Gariz\u00ee ak\u0131l insan\u0131n ba\u015flang\u0131\u00e7 sermayesidir; m\u00fcktesep ak\u0131l ise tecr\u00fcbelerle olu\u015fan ve toplumlar\u0131 \u015fekillendiren esas ak\u0131ld\u0131r. Akl\u0131n mahalli olarak kalp, bilginin merkez\u00ee konumu, tecr\u00fcbenin akl\u0131 b\u00fcy\u00fctmesi, bireysel haf\u0131zadan kurumsal haf\u0131zaya ge\u00e7i\u015f ve milletlerin kendi m\u00fcktesep ak\u0131llar\u0131n\u0131 olu\u015fturmas\u0131 seminerin ana tart\u0131\u015fma alanlar\u0131d\u0131r. Tahsin G\u00f6rg\u00fcn\u2019e g\u00f6re M\u00e2verd\u00ee g\u00fcn\u00fcm\u00fcz toplumlar\u0131n\u0131n kendi ak\u0131llar\u0131n\u0131 yeniden kurmalar\u0131 i\u00e7in g\u00fc\u00e7l\u00fc bir metodolojik imk\u00e2n sunar.<\/p>\n

               <\/p>\n

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

              The purpose of this seminar is to deepen the understanding of M\u00e2ward\u012b\u2019s conception of reason and desire (hewa<\/em>) in Adab al-Duny\u0101 wa al-D\u012bn<\/em>. The seminar examines the seat of reason, the distinction between innate and acquired reason, the identification of reason with knowledge, the relation between heart and intellect, the role of experience in enlarging reason, and the extension of individual intellect to social and institutional intellect. Tahsin G\u00f6rg\u00fcn emphasizes that for M\u00e2ward\u012b, reason is not merely an individual faculty but the foundation that shapes the memory of societies, institutions and civilizations.<\/p>\n

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

                \n
              1. Innate Reason, Innate Knowledge and the Heart as the Seat of Intellect<\/strong><\/li>\n<\/ol>\n

                M\u00e2ward\u012b divides reason into innate (gariz\u012b) and acquired. Innate reason consists of inborn principles and the first sensory apprehensions. The seminar explains these with reference to apriori examples. The question of the seat of reason is central: although some hold that the intellect resides in the brain, M\u00e2ward\u012b cites hadiths and verses to argue that its seat is the heart. This heart is not a physical organ but the human essence and center of cognition. Thus the basis for identifying reason with knowledge is that \u201cthe heart is the locus of all knowledge.\u201d<\/p>\n

                  \n
                1. Acquired Reason: Experience, Knowledge and Maturity<\/strong><\/li>\n<\/ol>\n

                  According to M\u00e2ward\u012b, the true intellect is acquired intellect. It is the \u201cfinal point\u201d of innate intellect. As experiences multiply, as the human being draws lessons from events and evaluates the consequences of his actions, reason grows. Experience is the mirror of reason; lack of experience is a form of ignorance. This explains why elders are valued: they have seen and heard much, and this gives correctness to judgment, soundness to political insight and depth to knowledge. Experience increases reason when used; it diminishes when neglected.<\/p>\n

                    \n
                  1. Intuition, Subtle Perception and the Dynamism of Youth<\/strong><\/li>\n<\/ol>\n

                    M\u00e2ward\u012b identifies a second dimension of acquired reason: subtle perception and intuitive grasp. This is especially strong in the young. Their proximity to life and openness to new possibilities give them a forward-looking dynamism. Although lacking experience, they possess the impulse to explore. Elders preserve the past; the youth carry the future. Social order requires the balance of the cautious wisdom of the old and the energetic initiative of the young.<\/p>\n

                      \n
                    1. How Individual Reason Becomes Social and Institutional Reason<\/strong><\/li>\n<\/ol>\n

                      A major discussion concerns whether only individuals can \u201cknow.\u201d G\u00f6rg\u00fcn explores questions such as \u201cDoes a state know?\u201d, \u201cDoes a company know?\u201d, \u201cDoes a university know?\u201d Institutional existence is based on convention, and its continuity depends on collective memory. This memory carries the experiences of the past. Thus institutions, too, may possess knowledge, experience and therefore an intellect. The example of education policy illustrates that if an institutional intellect exists, long-term experience is preserved and not sacrificed to daily politics.<\/p>\n

                        \n
                      1. The Acquired Intellect of Societies, Nations and Civilizations<\/strong><\/li>\n<\/ol>\n

                        Extending M\u00e2ward\u012b\u2019s model raises the question: do nations and civilizations have their own intellects? Since historical experience differs, acquired intellect differs as well. French sociology expresses the French experience; Weber\u2019s sociology expresses the German experience. Importing another society\u2019s accumulated intellect without mediation can detach a community from its own. The accumulated intellect of a society is preserved in two places: its sciences<\/strong> and its institutions<\/strong>. These transform collective experience into an upper language and transmit it.<\/p>\n

                          \n
                        1. The Method for Bringing Classical Texts into the Present<\/strong><\/li>\n<\/ol>\n

                          G\u00f6rg\u00fcn argues that reading classical texts only in their historical context \u201ckills\u201d them. True thought belongs to all ages. Therefore, classical texts must be engaged with contemporary questions and institutions. Like Plato, M\u00e2ward\u012b can be read as our contemporary. Such reading allows the accumulated experience of a classical text to be translated into contemporary language and helps societies rebuild their own intellect.<\/p>\n

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

                          This seminar examines M\u00e2ward\u012b\u2019s conception of reason at both individual and social levels. Innate reason is the initial endowment; acquired reason, formed through experience, is the true intellect shaping societies. The heart as the seat of knowledge, the growth of intellect through experience, the transition from individual to institutional memory and the idea that nations have their own acquired intellect form the central themes. According to G\u00f6rg\u00fcn, M\u00e2ward\u012b offers a methodological framework for modern societies to reconstruct their intellectual foundations.<\/p>\n

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

                          TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 4. 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-8213","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8213","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=8213"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8213\/revisions"}],"predecessor-version":[{"id":8331,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8213\/revisions\/8331"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8213"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}