{"id":8223,"date":"2025-11-30T16:17:54","date_gmt":"2025-11-30T13:17:54","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8223"},"modified":"2025-11-30T16:56:02","modified_gmt":"2025-11-30T13:56:02","slug":"tahsin-gorgulu-maverdi-okumalari-9-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/tahsin-gorgulu-maverdi-okumalari-9-seminer-ozeti\/","title":{"rendered":"TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 9. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 9. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde ama\u00e7, M\u00e2verd\u00ee\u2019nin hev\u00e2 kavram\u0131n\u0131 \u00f6nceki derslerde kurdu\u011fu \u00e7er\u00e7eve \u00fczerinden ilerletmek, hev\u00e2n\u0131n hem bireysel hem de kurumsal d\u00fczeyde i\u015fleyi\u015fini daha derinlemesine analiz etmek ve bu do\u011frultuda akl\u0131n g\u00f6revini yeniden tan\u0131mlamakt\u0131r. Tahsin G\u00f6rg\u00fcn; hev\u00e2n\u0131n tan\u0131mlanmas\u0131, fenomenolojik sunumu, modern d\u00fc\u015f\u00fcncedeki kar\u015f\u0131l\u0131klar\u0131, modern formel yap\u0131lar\u0131n hev\u00e2 ile ili\u015fkisi, kolay\u2013zor ayr\u0131m\u0131, akl\u0131n stratejik i\u015flevi ve nihayet ilim anlay\u0131\u015f\u0131n\u0131n M\u00e2verd\u00ee\u2019de ni\u00e7in merkez\u00ee bir yer tuttu\u011fu \u00fczerinde durur. Bu seminer, hem M\u00e2verd\u00ee\u2019nin kavramsalla\u015ft\u0131rd\u0131\u011f\u0131 hev\u00e2-ak\u0131l ayr\u0131m\u0131n\u0131 hem de modern d\u00fcnyan\u0131n yap\u0131sal sorunlar\u0131yla olan ba\u011f\u0131nt\u0131lar\u0131n\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lmay\u0131 ama\u00e7lamaktad\u0131r.<\/p>\n

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

    \n
  1. M\u00e2verd\u00ee\u2019nin Hev\u00e2 Analizinde Fenomenolojik Yakla\u015f\u0131m ve Tan\u0131m Meselesi<\/strong><\/li>\n<\/ol>\n

    M\u00e2verd\u00ee, hev\u00e2y\u0131 mant\u0131ktaki “hadd-i t\u00e2m” gibi kesin s\u0131n\u0131rlar\u0131 olan bir tan\u0131m ile a\u00e7\u0131klamaz; onun yerine fenomenlerin, \u00f6rneklerin ve hayat\u0131n i\u00e7indeki tezah\u00fcrlerin \u00fczerinden konuyu anlat\u0131r. Bu yakla\u015f\u0131m teknik anlamda fenomenoloji olmasa da Wittgenstein ve benzeri d\u00fc\u015f\u00fcn\u00fcrlerin \u00f6rnek-merkezli anlat\u0131m tarz\u0131yla benzerlik ta\u015f\u0131r. Hev\u00e2, ak\u0131beti d\u00fc\u015f\u00fcnmeden yak\u0131n ve kolay olan\u0131 tercih etme e\u011filimi olarak ortaya \u00e7\u0131kar; davran\u0131\u015flar\u0131n sonu\u00e7lar\u0131n\u0131 hesaba katmayan, anl\u0131k olana meyleden bir e\u011filimdir.<\/p>\n

      \n
    1. Hev\u00e2n\u0131n Yak\u0131n Olan\u0131 Tercih Ettiren Do\u011fas\u0131 ve Ak\u0131l ile Z\u0131tl\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n

      Hev\u00e2, ki\u015finin ba\u015fkalar\u0131n\u0131 hesaba katmadan, anl\u0131k arzu ve alg\u0131lar\u0131na g\u00f6re hareket etmesine yol a\u00e7ar. Buna kar\u015f\u0131l\u0131k ak\u0131l, her \u015feyi sonucu ve uzun vadeli etkileriyle birlikte de\u011ferlendiren bir g\u00fc\u00e7t\u00fcr. Hev\u00e2; acele ettirir, akl\u0131n incelemesine f\u0131rsat tan\u0131maz, yanl\u0131\u015f\u0131 do\u011fru g\u00f6sterir. Bu nedenle ak\u0131l-hev\u00e2 ili\u015fkisi \u00f6z\u00fcnde bir i\u00e7 m\u00fccadele, bir denge aray\u0131\u015f\u0131 ve \u00e7o\u011fu zaman \u00e7at\u0131\u015fmad\u0131r.<\/p>\n

        \n
      1. Hev\u00e2n\u0131n Modern D\u00fcnyadaki Yeni Formlar\u0131: Kurumsal Hev\u00e2<\/strong><\/li>\n<\/ol>\n

        Hev\u00e2 yaln\u0131zca bireysel bir e\u011filim de\u011fil; modern d\u00fcnyada \u00f6zellikle formel kurumlar\u0131n kendi varl\u0131klar\u0131n\u0131 ama\u00e7 h\u00e2line getirmeleriyle kurumsal bir forma b\u00fcr\u00fcn\u00fcr. Modern devletler, \u015firketler, b\u00fcrokratik yap\u0131lar kendi varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrmek i\u00e7in her \u015feyi m\u00fcbah g\u00f6rebilirler; bu durum \u201chev\u00e2n\u0131n \u00fcst bir formu\u201d olarak okunabilir. Weber, Frankfurt Okulu, Habermas ve postmodern d\u00fc\u015f\u00fcn\u00fcrlerde g\u00f6r\u00fclen “yap\u0131 zorbal\u0131\u011f\u0131” ele\u015ftirileri bu ba\u011flam\u0131n modern izd\u00fc\u015f\u00fcmleridir.<\/p>\n

          \n
        1. Hev\u00e2n\u0131n \u0130kna Edici Delilleri ve Ka\u00e7\u0131n\u0131lmaz Zorluklar<\/strong><\/li>\n<\/ol>\n

          Hev\u00e2 g\u00fc\u00e7l\u00fc delillerle gelir; ki\u015fi \u00e7o\u011fu zaman bu deliller kar\u015f\u0131s\u0131nda kendini savunamaz h\u00e2le gelir. Kurumsal yap\u0131lara girdi\u011finde birey, sistemin zorunluluklar\u0131na boyun e\u011fer; formel yap\u0131lar\u0131n mant\u0131\u011f\u0131, bireyin ahlaki tercihlerini \u00e7o\u011fu zaman etkisiz b\u0131rak\u0131r. M\u00e2verd\u00ee\u2019ye g\u00f6re hev\u00e2 iki nedenle \u00e7ok g\u00fc\u00e7l\u00fcd\u00fcr:<\/p>\n

            \n
          1. \u0130nsan\u0131 ikna eden g\u00fc\u00e7l\u00fc gerek\u00e7eler \u00fcretir.<\/li>\n
          2. Yak\u0131n ve kolay olan\u0131 cazip k\u0131lar.<\/li>\n<\/ol>\n
              \n
            1. Kolay Olan\u0131 Tercih Etmenin Aldat\u0131c\u0131 Yap\u0131s\u0131 ve Zor Olan\u0131n Gereklili\u011fi<\/strong><\/li>\n<\/ol>\n

              M\u00e2verd\u00ee\u2019ye g\u00f6re iki yol aras\u0131nda kal\u0131nd\u0131\u011f\u0131nda kolay olan de\u011fil, zor olan tercih edilmelidir. \u00c7\u00fcnk\u00fc zorluk zaman kazand\u0131r\u0131r, tefekk\u00fcr sa\u011flar, hatay\u0131 engeller. Kolay olan ise aceleyle yap\u0131l\u0131r, sonu\u00e7lar\u0131 fark edildi\u011finde art\u0131k geri d\u00f6n\u00fclemez. Kurumsal yap\u0131larda da ayn\u0131 ilkeden bahseder: prosed\u00fcrleri yok saymak k\u0131sa vadede i\u015fi \u00e7\u00f6zer ancak kurumu \u00e7\u00f6kertir. Zor yol kurumu ya\u015fat\u0131r; kolay yol ise d\u00fczeni yok eder.<\/p>\n

                \n
              1. E\u011fitimin ve Terbiyenin Hev\u00e2\u2013Ak\u0131l \u00c7at\u0131\u015fmas\u0131ndaki Yeri<\/strong><\/li>\n<\/ol>\n

                \u00c7ocuk terbiyesinde kolay olan yol zorlamakt\u0131r; fakat bu hev\u00e2 ile uyumlu bir k\u0131sa yoldur. Zor olan yol ise do\u011fruyu anlatmak, sabretmek ve ki\u015fiyi bilin\u00e7li h\u00e2le getirmektir. Ak\u0131l, zor yolu tercih eder; hev\u00e2 ise en kestirme olan\u0131 \u00f6nerir. E\u011fitim sahas\u0131nda da pratik ile teorinin birlikte y\u00fcr\u00fct\u00fclmesi gerekti\u011fi vurgulan\u0131r.<\/p>\n

                  \n
                1. \u015eehvet ile Hev\u00e2 Aras\u0131ndaki Ayr\u0131m<\/strong><\/li>\n<\/ol>\n

                  \u015eehvet, duyusal ve hemen elde edilebilir olan arzulard\u0131r; hev\u00e2 ise g\u00f6r\u00fc\u015fler, inan\u00e7lar ve zihinsel tercihlerle ilgilidir. \u015eehvet \u00e7o\u011fu zaman hev\u00e2n\u0131n bir sonucudur; hev\u00e2 daha genel, \u015fehvet ise daha \u00f6zel bir kategoridir. Bir insan\u0131n arzular\u0131n\u0131n d\u00fczensiz h\u00e2le gelmesi, d\u00fc\u015f\u00fcnce ve inan\u00e7 d\u00fczeyinde hev\u00e2n\u0131n h\u00fck\u00fcm s\u00fcrmesiyle m\u00fcmk\u00fcn olur.<\/p>\n

                    \n
                  1. Akl\u0131n G\u00f6revi: Hev\u00e2y\u0131 Te\u015fhis Etmek ve Kar\u015f\u0131 Strateji Geli\u015ftirmek<\/strong><\/li>\n<\/ol>\n

                    Akl\u0131n temel g\u00f6revi hev\u00e2y\u0131 tan\u0131mak ve onu s\u0131n\u0131rland\u0131rmakt\u0131r. Hev\u00e2ya teslim olmak kolayd\u0131r; ak\u0131l ise zor olan\u0131n pe\u015findedir. Akl\u0131n m\u00fccahit olu\u015fu, hev\u00e2n\u0131n hilelerini \u00e7\u00f6zmesi ve ona kar\u015f\u0131 s\u00fcrekli uyan\u0131k olmas\u0131n\u0131 gerektirir. M\u00e2verd\u00ee, akl\u0131n hev\u00e2 kar\u015f\u0131s\u0131ndaki bu i\u015flevini s\u00fcrekli bir \u00e7aba ve teyakkuz hali olarak ifade eder.<\/p>\n

                      \n
                    1. \u0130lim Kavram\u0131n\u0131n Akl\u0131n \u00dcst Mertebesi Olarak Konumland\u0131r\u0131lmas\u0131<\/strong><\/li>\n<\/ol>\n

                      M\u00e2verd\u00ee\u2019de ilim, insan\u0131n ula\u015fabilece\u011fi en y\u00fcksek mertebedir. \u0130lmin \u015ferefi, sahibinin konumunu y\u00fckseltir; ilim, ki\u015fiye hem fazilet hem de onur kazand\u0131r\u0131r. Bu noktada ilim; para, g\u00fc\u00e7, iktidar gibi unsurlardan \u00fcst\u00fcn g\u00f6r\u00fcl\u00fcr. \u0130limle amel etmek ise \u015ferefin en m\u00fckemmel bi\u00e7imidir. \u0130lim, ge\u00e7mi\u015fe dayanan bir asalet gerektirmez; ilim sahibi ki\u015finin de\u011feri yaln\u0131zca ilmine dayan\u0131r.<\/p>\n

                        \n
                      1. Toplumlar\u0131n D\u00f6n\u00fc\u015f\u00fcm\u00fc ve Bilgi\u2013Ahlak \u0130li\u015fkisinin Modern Sorunlar\u0131<\/strong><\/li>\n<\/ol>\n

                        Modern toplumlarda bilgi g\u00fc\u00e7t\u00fcr; rakibin zaaf\u0131n\u0131 kullanmak ba\u015far\u0131 say\u0131l\u0131r. Buna kar\u015f\u0131l\u0131k klasik \u0130slam medeniyetinde denge ve bereket anlay\u0131\u015f\u0131 hakimdi. Osmanl\u0131\u2019n\u0131n ekonomik ve toplumsal yap\u0131s\u0131 ile modern kapitalist rekabet aras\u0131ndaki fark bu \u00e7er\u00e7evede tart\u0131\u015f\u0131l\u0131r. Formal yap\u0131lar hem gerekli hem de tehlikelidir: onlar olmadan toplum ya\u015fayamaz, fakat onlar kendi varl\u0131klar\u0131n\u0131 mutlakla\u015ft\u0131rd\u0131\u011f\u0131nda da insan\u0131 ezen bir yap\u0131ya d\u00f6n\u00fc\u015f\u00fcrler.<\/p>\n

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

                        Bu seminerde M\u00e2verd\u00ee\u2019nin hev\u00e2\u2013ak\u0131l ayr\u0131m\u0131n\u0131n hem antropolojik hem toplumsal hem de kurumsal boyutlar\u0131 incelenmi\u015ftir. Hev\u00e2; yak\u0131n, kolay, anl\u0131k, sonu\u00e7suz, d\u00fczen bozucu bir g\u00fc\u00e7 olarak tan\u0131mlan\u0131rken; ak\u0131l, zor olan\u0131 se\u00e7en, uzun vadeyi g\u00f6zeten ve d\u00fczen kuran bir g\u00fc\u00e7 olarak sunulur. \u0130lim ise akl\u0131n en y\u00fcce d\u00fczeyi olarak insan\u0131 kemale ula\u015ft\u0131ran en \u015ferefli de\u011ferdir. Modern d\u00fcnyada hev\u00e2n\u0131n bireysel arzular\u0131n \u00f6tesine ge\u00e7erek kurumsal yap\u0131lara yerle\u015fmesi, M\u00e2verd\u00ee\u2019nin analizini g\u00fcn\u00fcm\u00fcz i\u00e7in daha da anlaml\u0131 h\u00e2le getirir. Akl\u0131n g\u00f6revi, hev\u00e2y\u0131 tan\u0131mak, s\u0131n\u0131rland\u0131rmak ve hayat\u0131 zor olsa da do\u011fru olan \u00fczerine bina etmektir.<\/p>\n

                         <\/p>\n

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

                        This seminar aims to extend M\u00e2ward\u012b\u2019s concept of haw\u0101, analyze how haw\u0101 operates at both individual and institutional levels, and redefine the function of reason accordingly. Tahsin G\u00f6rg\u00fcn focuses on the definition of haw\u0101, its phenomenological presentation, its modern counterparts, the relationship between formal structures and haw\u0101, the distinction between the easy and the difficult, the strategic function of reason, and finally, why knowledge (\u02bfilm<\/em>) occupies a central place in M\u00e2ward\u012b\u2019s thought.<\/p>\n

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

                          \n
                        1. The Phenomenological Approach in M\u00e2ward\u012b\u2019s Analysis of Haw\u0101<\/strong><\/li>\n<\/ol>\n

                          M\u00e2ward\u012b does not define haw\u0101 with strict logical limits; instead, he explains it through examples and lived phenomena. Haw\u0101 is the tendency to prefer what is near, easy and immediate without considering consequences.<\/p>\n

                            \n
                          1. The Nature of Haw\u0101 and Its Opposition to Reason<\/strong><\/li>\n<\/ol>\n

                            Haw\u0101 leads a person to act based on immediate desires; reason considers consequences and long-term effects. Haw\u0101 pushes the person to act impulsively; reason requires consideration and deliberation.<\/p>\n

                              \n
                            1. Modern Forms of Haw\u0101: Institutional Haw\u0101<\/strong><\/li>\n<\/ol>\n

                              In the modern world, haw\u0101 becomes institutional: formal systems and bureaucratic structures turn their own survival into a supreme goal. This corresponds to a higher-level form of haw\u0101 in modernity.<\/p>\n

                                \n
                              1. The Persuasive Force of Haw\u0101<\/strong><\/li>\n<\/ol>\n

                                Haw\u0101 comes with convincing arguments and presents action as urgent and necessary. This strength of haw\u0101 applies not only to individuals but also to modern institutions whose logic overrules moral considerations.<\/p>\n

                                  \n
                                1. The Deceptive Nature of the Easy and the Necessity of the Difficult<\/strong><\/li>\n<\/ol>\n

                                  M\u00e2ward\u012b argues that when faced with two choices, one easy and one difficult, the difficult must be chosen. The difficult allows time for reflection; the easy leads to irreversible mistakes.<\/p>\n

                                    \n
                                  1. Education and the Haw\u0101\u2013Reason Conflict<\/strong><\/li>\n<\/ol>\n

                                    In education, forcing a child is easy; teaching and persuading is difficult. Reason chooses the difficult path; haw\u0101 prefers shortcuts.<\/p>\n

                                      \n
                                    1. The Distinction Between Lust (Shahwa<\/em>) and Haw\u0101<\/strong><\/li>\n<\/ol>\n

                                      Shahwa<\/em> concerns sensory, immediate desires; haw\u0101 concerns beliefs, opinions and mental inclinations. Lust is a consequence of haw\u0101; haw\u0101 is more general.<\/p>\n

                                        \n
                                      1. The Task of Reason: Identifying and Limiting Haw\u0101<\/strong><\/li>\n<\/ol>\n

                                        Reason must identify, decode and restrain haw\u0101. Reason\u2019s struggle with haw\u0101 is constant, requiring vigilance and strategy.<\/p>\n

                                          \n
                                        1. Knowledge as the Highest Rank<\/strong><\/li>\n<\/ol>\n

                                          Knowledge is the highest attainment for the human being. It elevates its possessor and grants honor. Acting upon knowledge represents the most perfect form of dignity.<\/p>\n

                                            \n
                                          1. Social Transformation and the Modern Tension Between Knowledge and Morality<\/strong><\/li>\n<\/ol>\n

                                            Modern capitalism treats knowledge as power; exploiting a rival\u2019s weakness is considered success. Classical Islamic civilization valued balance and mutual benefit. Formal structures today are necessary but potentially oppressive; a higher moral perspective is required.<\/p>\n

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

                                            This seminar analyzes the anthropological, social and institutional dimensions of M\u00e2ward\u012b\u2019s haw\u0101\u2013reason distinction. Haw\u0101 is near, easy and destructive; reason is distant, difficult and constructive. Knowledge is the highest form of reason and the path to human perfection. In the modern world, haw\u0101 is embedded in institutions, making M\u00e2ward\u012b\u2019s framework even more relevant. Reason must recognize and restrain haw\u0101, building life not on what is easy but on what is right.<\/p>\n

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

                                            TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 9. 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-8223","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8223","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=8223"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8223\/revisions"}],"predecessor-version":[{"id":8326,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8223\/revisions\/8326"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8223"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}