{"id":8217,"date":"2025-11-30T16:16:30","date_gmt":"2025-11-30T13:16:30","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8217"},"modified":"2025-11-30T16:56:20","modified_gmt":"2025-11-30T13:56:20","slug":"tahsin-gorgulu-maverdi-okumalari-6-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/tahsin-gorgulu-maverdi-okumalari-6-seminer-ozeti\/","title":{"rendered":"TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 6. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 6. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, m\u00fcktesep akl\u0131n fazlal\u0131\u011f\u0131 meselesi \u00fczerinden M\u00e2verd\u00ee\u2019nin ak\u0131l, fazilet, vasat, itidal, heva, \u015fer, bilgi, kurumsal ak\u0131l ve ahlak ili\u015fkisini nas\u0131l kurdu\u011funu a\u00e7\u0131klamakt\u0131r. Tahsin G\u00f6rg\u00fcn, akl\u0131n tek boyutlu bir yeti olarak de\u011fil; insan\u0131n tabiat\u0131, toplumsal d\u00fczen, kurumsal yap\u0131lar ve etik ilkeleri birlikte \u015fekillendiren \u00e7ok katmanl\u0131 bir i\u015flev olarak d\u00fc\u015f\u00fcn\u00fclmesi gerekti\u011fini vurgular. Bu derste \u00f6zellikle \u201cfazlal\u0131k\u201d, \u201corta h\u00e2l\/vasat\u201d, \u201cbilginin g\u00fcce d\u00f6n\u00fc\u015fmesi\u201d, \u201cakl\u0131n normatif i\u00e7eri\u011fi\u201d ve \u201cakl\u0131n heva kar\u015f\u0131s\u0131ndaki konumu\u201d \u00fczerinde durulur.<\/p>\n

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

    \n
  1. M\u00fcktesep Akl\u0131n Fazlal\u0131\u011f\u0131: \u0130yi mi, K\u00f6t\u00fc m\u00fc?<\/strong><\/li>\n<\/ol>\n

    M\u00e2verd\u00ee\u2019nin ortaya koydu\u011fu soru \u015fudur: M\u00fcktesep akl\u0131n fazlas\u0131 fazilet midir, yoksa a\u015f\u0131r\u0131l\u0131k m\u0131d\u0131r? Klasik fazilet teorisine g\u00f6re fazilet iki eksik faziletin ortas\u0131nda bulunan \u201cvasat\u201dt\u0131r; dolay\u0131s\u0131yla hi\u00e7bir faziletin fazlas\u0131 olamaz. Ancak m\u00fcktesep akl\u0131n do\u011fas\u0131 gere\u011fi s\u0131n\u0131r\u0131 yoktur; ak\u0131l artt\u0131k\u00e7a insan\u0131n um\u00fbr hakk\u0131ndaki bilgisi artar, zanlar\u0131nda isabet y\u00fckselir ve olu\u015f\u2013olu\u015fak ili\u015fkisini \u00e7\u00f6zme yetene\u011fi g\u00fc\u00e7lenir. Bu nedenle baz\u0131 d\u00fc\u015f\u00fcn\u00fcrler m\u00fcktesep akl\u0131n fazlas\u0131n\u0131 tehlike g\u00f6r\u00fcrken, baz\u0131lar\u0131 bunun bizzat fazilet oldu\u011funu savunur. Buradaki tart\u0131\u015fma faziletin tan\u0131m\u0131yla de\u011fil, akl\u0131n mahiyetiyle ilgilidir. Ak\u0131l s\u0131n\u0131r tan\u0131mad\u0131\u011f\u0131 i\u00e7in fazlas\u0131 eksiklik do\u011furmayan nadir insani kabiliyetlerden biridir.<\/p>\n

      \n
    1. Vasat, Evsat ve \u0130tidal Kavramlar\u0131n\u0131n Yeniden Yorumlanmas\u0131<\/strong><\/li>\n<\/ol>\n

      Vasat \u00e7o\u011fu zaman iki z\u0131t u\u00e7 aras\u0131nda \u201corta\u201d olmak \u015feklinde anla\u015f\u0131l\u0131r; fakat M\u00e2verd\u00ee\u2019nin yakla\u015f\u0131m\u0131 buna indirgenemez. Tahsin G\u00f6rg\u00fcn vasat\u0131 \u201ciki z\u0131dd\u0131 yok etmeden birlikte var olmas\u0131n\u0131 sa\u011flayan \u00fcst konum\u201d olarak yorumlar. Bir toplumun \u0130slam medeniyeti i\u00e7inde fakir\u2013zengin, \u00e2lim\u2013cahil, y\u00f6netici\u2013y\u00f6netilen gibi farkl\u0131l\u0131klar\u0131 ortadan kald\u0131rmadan hepsini ayn\u0131 d\u00fczen i\u00e7inde tutabilmesi vasat\u0131n ger\u00e7ek anlam\u0131d\u0131r. Bu yorum, sadece Aristoteles\u2019\u00e7i tavasut kavram\u0131ndan de\u011fil, \u0130slam\u2019\u0131n \u00e7o\u011fulculu\u011fu koruyan d\u00fczen anlay\u0131\u015f\u0131ndan kaynaklan\u0131r. Hazreti Ali\u2019nin \u201cn\u00e2mat\u00fc\u2019l-evs\u00e2t\u201d s\u00f6z\u00fc bu ba\u011flamda; \u00fcst bir d\u00fczen kuran, farkl\u0131l\u0131klar\u0131 ayn\u0131 \u00e7at\u0131 alt\u0131nda tutan bir merkez anlam\u0131na gelir. B\u00f6ylece vasat, s\u0131radanl\u0131k de\u011fil, bir arada tutuculuk ve d\u00fczen kuruculuk niteli\u011fi kazan\u0131r.<\/p>\n

        \n
      1. Fazlal\u0131\u011f\u0131n Tehlikesi: Bilginin G\u00fcce D\u00f6n\u00fc\u015fmesi ve Zaruret A\u00e7\u0131s\u0131ndan A\u015f\u0131r\u0131l\u0131k<\/strong><\/li>\n<\/ol>\n

        M\u00e2verd\u00ee\u2019nin uyar\u0131lar\u0131ndan biri \u015fudur: M\u00fcktesep akl\u0131n fazlas\u0131 bazen hile, tuzak (mekr) ve k\u00f6t\u00fcye kullanmaya sevk edebilir. G\u00fcn\u00fcm\u00fczde kurumlar\u0131n ve devletlerin b\u00fcy\u00fck veri biriktirmesiyle ortaya \u00e7\u0131kan g\u00fc\u00e7 ili\u015fkileri bu tehlikenin modern kar\u015f\u0131l\u0131\u011f\u0131d\u0131r. Bilgi artt\u0131k\u00e7a g\u00fc\u00e7 artar; g\u00fc\u00e7 artt\u0131k\u00e7a manip\u00fclasyon ihtimali b\u00fcy\u00fcr. Bu nedenle Hazreti \u00d6mer\u2019in Ziyad b. Ebih\u2019i akl\u0131n\u0131n fazlal\u0131\u011f\u0131 sebebiyle g\u00f6revden almas\u0131, onun k\u00f6t\u00fc biri olmas\u0131ndan de\u011fil, sahip oldu\u011fu akl\u0131 insanlar\u0131n ta\u015f\u0131yamayaca\u011f\u0131 y\u00fckler do\u011furacak \u015fekilde kullanma ihtimalinden kaynaklan\u0131r. Buradaki \u00f6l\u00e7\u00fc, bilginin mahiyeti de\u011fil, bilginin adalet, merhamet ve emanet duygusuyla birlikte olup olmamas\u0131d\u0131r.<\/p>\n

          \n
        1. Kurumsal Ak\u0131l ve Toplumsal Haf\u0131zan\u0131n S\u0131n\u0131rlar\u0131<\/strong><\/li>\n<\/ol>\n

          Akl\u0131n sadece bireye ait bir yeti olmad\u0131\u011f\u0131, devletler, kurumlar ve toplumsal yap\u0131lar i\u00e7in de ge\u00e7erli oldu\u011fu a\u00e7\u0131klan\u0131r. Bir toplumun \u00fcniversiteleri, idari kurumlar\u0131, ar\u015fivleri ve istatistik kurumlar\u0131 o toplumun m\u00fcktesep akl\u0131n\u0131n ta\u015f\u0131y\u0131c\u0131lar\u0131d\u0131r. Ancak kurumlar\u0131n toplumlar\u0131n\u0131 tan\u0131mamas\u0131 \u2013\u00f6rne\u011fin T\u00fcrkiye \u00fcniversitelerinin kendi toplumunu \u00e7al\u0131\u015fmamas\u0131\u2013 toplumsal akl\u0131n zay\u0131fl\u0131\u011f\u0131 anlam\u0131na gelir. Buna kar\u015f\u0131l\u0131k bir kurumun toplumu gere\u011finden fazla bilmesi de k\u00f6t\u00fcye kullan\u0131labilir; dolay\u0131s\u0131yla bilginin varl\u0131\u011f\u0131 de\u011fil, bilginin adil kullan\u0131l\u0131p kullan\u0131lmad\u0131\u011f\u0131 belirleyicidir. Kurumsal akl\u0131n fazlal\u0131\u011f\u0131 ancak heva ile birle\u015fti\u011finde felakete d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n

            \n
          1. Akl\u0131n Normatif \u0130\u00e7eri\u011fi: Ahlak, Din ve Hay\u0131r \u00dcretme Kapasitesi<\/strong><\/li>\n<\/ol>\n

            Akl\u0131n yaln\u0131zca bilme g\u00fcc\u00fc de\u011fil, ayn\u0131 zamanda ahlaki bir muhteva ta\u015f\u0131d\u0131\u011f\u0131 belirtilir. M\u00e2verd\u00ee\u2019ye g\u00f6re hay\u0131r ve din akl\u0131n \u201cm\u00fbceb\u00e2t\u0131\u201dd\u0131r; yani ak\u0131l zorunlu olarak hayra ve dine y\u00f6neltir. Bu y\u00fczden k\u00f6t\u00fcl\u00fc\u011f\u00fc iyi yapan \u201cdahi\u201d ak\u0131ll\u0131 de\u011fildir; sadece fikir sahibidir. Ak\u0131l, Allah\u2019\u0131n emir ve nehiylerine uygun ya\u015famay\u0131 sa\u011flayan i\u00e7 d\u00fczenleyici kuvvettir. Bu durum modern ahlak felsefesiyle kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131r: Kant\u2019\u0131n akl\u0131 ahlaki normlarla \u00f6zde\u015f k\u0131lmas\u0131, ak\u0131l\u2013ihtiras ayr\u0131m\u0131 ve David Hume\u2019un \u201cak\u0131l tutkular\u0131n k\u00f6lesidir\u201d iddias\u0131 tart\u0131\u015f\u0131larak M\u00e2verd\u00ee\u2019nin yakla\u015f\u0131m\u0131n\u0131n rasyonelli\u011fi ahlaki temellere ba\u011flad\u0131\u011f\u0131 g\u00f6sterilir. Ak\u0131l, ahlaki prensibi i\u00e7erdi\u011fi s\u00fcrece ak\u0131ld\u0131r; yoksa sadece zek\u00e2 ve kurnazl\u0131k h\u00e2line gelir.<\/p>\n

              \n
            1. Matbu ve Mesmu Ak\u0131l: F\u0131tr\u00ee ve \u0130\u015fitilmi\u015f Bilginin Birli\u011fi<\/strong><\/li>\n<\/ol>\n

              Akl\u0131n iki t\u00fcr\u00fc vard\u0131r: matbu (do\u011fu\u015ftan gelen) ve mesmu (i\u015fitilmi\u015f, gelenekle aktar\u0131lan). Bu ikisi birbirinden kopuk de\u011fildir; matbu ak\u0131l mesmu olmadan olgunla\u015fmaz ve a\u00e7\u0131kl\u0131\u011fa kavu\u015fmaz. Gelenek, dil, vahiy, rivayet ve k\u00fclt\u00fcr bir toplumun mesmu akl\u0131d\u0131r. Bu bilgi olmadan bireyin kendi f\u0131tr\u00ee akl\u0131n\u0131 geli\u015ftirmesi m\u00fcmk\u00fcn de\u011fildir. M\u00e2verd\u00ee, akl\u0131 tan\u0131mlarken matbu ve mesmu\u2019nun birlikteli\u011fini esas al\u0131r; ray\u2013hadis ili\u015fkisinde oldu\u011fu gibi her iki unsurun birlikte olmas\u0131 bir \u00fcst metodolojik denge (vasat) olu\u015fturur.<\/p>\n

                \n
              1. Heva ve Akl\u0131n Ayr\u0131m\u0131: Hevan\u0131n Ak\u0131l \u00dczerindeki Tehdidi<\/strong><\/li>\n<\/ol>\n

                Seminerin sonunda M\u00e2verd\u00ee\u2019nin heva b\u00f6l\u00fcm\u00fcne ge\u00e7ilir. Heva akl\u0131n d\u00fc\u015fman\u0131d\u0131r; hayra set \u00e7eker, akl\u0131 \u015fa\u015f\u0131rt\u0131r, do\u011fru h\u00fckm\u00fc bozar. Ak\u0131l ve heva insan\u0131n iki asli unsuru oldu\u011fu i\u00e7in m\u00fccadele insan\u0131n i\u00e7indedir. Akl\u0131n g\u00f6revi, hevay\u0131 dizginlemek; hevan\u0131n e\u011filimlerini do\u011fru \u00f6l\u00e7\u00fclere ba\u011flamakt\u0131r. Heva akla kar\u0131\u015ft\u0131\u011f\u0131nda kararlar heves, \u00f6fke, arzu ve \u00e7\u0131kar\u0131n etkisiyle bozulur. Bu nedenle ahlak\u0131n temeli akl\u0131n heva kar\u015f\u0131s\u0131nda istikamet kazanmas\u0131d\u0131r.<\/p>\n

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

                Bu seminerde m\u00fcktesep akl\u0131n fazlal\u0131\u011f\u0131 ve vasat kavram\u0131 \u00fczerinden akl\u0131n mahiyeti, bilginin g\u00fcce d\u00f6n\u00fc\u015fmesi, faziletin s\u0131n\u0131rlar\u0131, kurumsal ak\u0131l, ahlaki rasyonellik, matbu\u2013mesmu b\u00fct\u00fcnl\u00fc\u011f\u00fc ve hevan\u0131n tehdit edici niteli\u011fi ele al\u0131nm\u0131\u015ft\u0131r. M\u00e2verd\u00ee\u2019ye g\u00f6re akl\u0131n fazlas\u0131 ancak heva ve \u015ferre y\u00f6neldi\u011finde k\u00f6t\u00fcl\u00fck do\u011furur; hayra y\u00f6neldi\u011finde ise fazilettir. Ak\u0131l f\u0131tri ve i\u015fitilmi\u015f bilgiyle, tecr\u00fcbe ile, ahlaki y\u00f6nelimle birle\u015fti\u011finde hem bireysel hem toplumsal d\u00fczeni ayakta tutan g\u00fc\u00e7 haline gelir. Heva ise akl\u0131 bozan, hay\u0131rdan uzakla\u015ft\u0131ran unsur olarak ak\u0131l\u2013ahlak dengesinin kar\u015f\u0131 kutbunu olu\u015fturur.<\/p>\n

                 <\/p>\n

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

                The purpose of this seminar is to explain how, through the issue of the excess of acquired intellect, M\u00e2ward\u012b constructs the relationship between intellect, virtue, moderation, the middle state, desire (hewa), evil, knowledge, institutional reason and ethics. Tahsin G\u00f6rg\u00fcn emphasizes that reason is not a one-dimensional faculty but a multi-layered function shaping human nature, social order, institutional structures and ethical principles. The seminar deals with \u201cexcess,\u201d \u201cvasat,\u201d \u201cknowledge as power,\u201d the normative content of reason and the position of reason against hewa.<\/p>\n

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

                  \n
                1. The Excess of Acquired Reason: Good or Bad?<\/strong><\/li>\n<\/ol>\n

                  M\u00e2ward\u012b asks whether the excess of acquired reason is a virtue or an excess. Classical virtue theory defines virtue as the middle between two deficiencies; therefore no virtue can have an excess. However, acquired reason has no limit by nature; the more it increases, the more knowledge and accuracy it produces. Thus some consider its excess dangerous, while others view it as a virtue. The issue concerns the nature of reason, not the definition of virtue. Since reason has no inherent boundary, its increase does not resemble the excess of other virtues.<\/p>\n

                    \n
                  1. A New Interpretation of Vasat, Evsat and Moderation<\/strong><\/li>\n<\/ol>\n

                    Vasat is not merely the middle point between two opposites. G\u00f6rg\u00fcn interprets it as an upper position that preserves both opposites without eliminating them. An Islamic society is based on such a vasat: it does not erase the differences between rich and poor, scholar and ignorant, ruler and ruled, yet holds them in one order. Hazrat Ali\u2019s expression \u201cn\u00e2mat al-evs\u00e2t\u201d describes this harmonizing center. Thus vasat is not mediocrity but a unifying principle.<\/p>\n

                      \n
                    1. The Danger of Excess: Knowledge Turning into Power<\/strong><\/li>\n<\/ol>\n

                      M\u00e2ward\u012b warns that the excess of acquired intellect may lead to deception and manipulation. In modern terms, institutions and states with massive data collection can turn knowledge into power and power into abuse. Hazrat Umar\u2019s removal of Ziyad b. Ebih stems from this danger, not from misconduct. The criterion is not the amount of knowledge but whether knowledge is joined with justice, mercy and trustworthiness.<\/p>\n

                        \n
                      1. Institutional Reason and the Limits of Social Memory<\/strong><\/li>\n<\/ol>\n

                        Reason belongs not only to individuals but to institutions and societies. Universities, courts, archives and administrative systems bear the acquired reason of a community. If institutions do not know their societies, social reason weakens. Yet too much knowledge can also be misused. Therefore knowledge is beneficial only when it is not combined with hewa. Institutional reason becomes a virtue when it supports justice rather than domination.<\/p>\n

                          \n
                        1. The Normative Content of Reason: Ethics, Religion and Goodness<\/strong><\/li>\n<\/ol>\n

                          Reason contains a moral content. For M\u00e2ward\u012b, goodness and religion are among the necessities of reason. Therefore someone who uses intelligence for evil is not \u201crational\u201d but merely clever. Reason directs a human being to divine commands and prohibitions. Comparisons with Kant and David Hume show that M\u00e2ward\u012b, like Kant, links rationality with ethical orientation: reason is truly reason only when it produces moral order.<\/p>\n

                            \n
                          1. Matbu and Mesmu Reason: The Unity of Innate and Received Knowledge<\/strong><\/li>\n<\/ol>\n

                            Reason has two types: matbu (innate) and mesmu (received). These cannot be separated; innate reason remains immature without transmitted knowledge. Tradition, language, revelation and culture form the mesmu intellect. Together they create a balanced and complete intellectual structure. This unity resembles the relationship between ray and hadith: each completes the other.<\/p>\n

                              \n
                            1. The Distinction Between Reason and Desire: The Threat of Hewa<\/strong><\/li>\n<\/ol>\n

                              The seminar transitions to M\u00e2ward\u012b\u2019s section on hewa. Hewa blocks goodness and confuses judgment. It is an internal force pulling the human being away from uprightness. Reason\u2019s task is to restrain hewa and establish proper measure. When hewa intervenes, decisions are distorted by passion, anger or self-interest. Thus ethical existence depends on reason\u2019s dominance over hewa.<\/p>\n

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

                              This seminar examines the nature of reason, the transformation of knowledge into power, the limits of virtue, institutional intellect, moral rationality, the unity of innate and received knowledge and the danger of hewa. For M\u00e2ward\u012b, the excess of reason becomes harmful only when directed by hewa; when directed toward goodness, it is virtue. Reason supports both individual and social order, whereas hewa undermines it.<\/p>\n

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

                              TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 6. 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-8217","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8217","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=8217"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8217\/revisions"}],"predecessor-version":[{"id":8329,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8217\/revisions\/8329"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8217"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}