{"id":8225,"date":"2025-11-30T16:18:19","date_gmt":"2025-11-30T13:18:19","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8225"},"modified":"2025-11-30T16:55:05","modified_gmt":"2025-11-30T13:55:05","slug":"tahsin-gorgulu-maverdi-okumalari-10-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/tahsin-gorgulu-maverdi-okumalari-10-seminer-ozeti\/","title":{"rendered":"TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 10. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 10. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde ama\u00e7, M\u00e2verd\u00ee\u2019nin ilim kavram\u0131n\u0131 ak\u0131l ba\u011flam\u0131yla birlikte ele alarak ilmin insan\u0131 y\u00fcceltici i\u015flevini, ak\u0131l\u2013ilim ili\u015fkisinin toplumsal ve kurumsal d\u00fczeydeki sonu\u00e7lar\u0131n\u0131 ve ilmin neden insan\u0131n en y\u00fcksek mertebesi olarak g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc a\u00e7\u0131klamakt\u0131r. Tahsin G\u00f6rg\u00fcn, ilmin yaln\u0131zca bilgi birikimi de\u011fil, ayn\u0131 zamanda d\u00fczen kuran, insan\u0131n ahlaki ve sosyal yetkinli\u011fini y\u00fckselten aktif bir faaliyet oldu\u011funu vurgular. Bu derste, \u00f6zellikle m\u00fckteseb ak\u0131l, m\u00fcdevven ilim, ilmin ki\u015fiye kazand\u0131rd\u0131\u011f\u0131 de\u011fer, cehaletin y\u0131k\u0131c\u0131 sonu\u00e7lar\u0131 ve bilgi\u2013iktidar ili\u015fkisi tart\u0131\u015f\u0131l\u0131r.<\/p>\n

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

    \n
  1. \u0130lim ve Ak\u0131l Aras\u0131ndaki Ba\u011f\u0131n Niteli\u011fi<\/strong><\/li>\n<\/ol>\n

    M\u00e2verd\u00ee, akl\u0131 ilmin \u00f6zel bir t\u00fcr\u00fc olarak g\u00f6rd\u00fc\u011f\u00fcn\u00fc belirtir; fakat akl\u0131n tam mahiyetini kesin s\u0131n\u0131rlarla tan\u0131mlamaz. Ak\u0131l, insan\u0131n hev\u00e2ya kap\u0131lmadan ak\u0131beti d\u00fc\u015f\u00fcnebilmesini sa\u011flayan d\u00fczen kurucu bir bilgidir. Ak\u0131l hem do\u011fu\u015ftan gelen taraf\u0131 olan gariz\u00ee y\u00f6n\u00fc hem de sonradan \u00f6\u011frenme ve tecr\u00fcbe ile kazan\u0131lan m\u00fckteseb y\u00f6n\u00fcyle b\u00fct\u00fcnc\u00fcl bir kabiliyettir. Akl\u0131n bu iki boyutu insan\u0131n hem f\u0131tr\u00ee hem toplumsal y\u00f6n\u00fcn\u00fc bir arada ta\u015f\u0131r.<\/p>\n

      \n
    1. \u0130lim Kavram\u0131n\u0131n M\u00fcdevven Bilgiye D\u00f6n\u00fc\u015fmesi<\/strong><\/li>\n<\/ol>\n

      Bu seminerde ge\u00e7en \u201cilim\u201d, tek tek bilgiler de\u011fil, m\u00fcdevven yani kurumsalla\u015fm\u0131\u015f bilgi anlam\u0131ndad\u0131r. Modern anlam\u0131yla Wissenschaft kavram\u0131na denk d\u00fc\u015fen bu ilim t\u00fcr\u00fc, toplumun b\u00fct\u00fcn birikimini sistematik h\u00e2le getiren y\u00fcksek seviyeli bilgi d\u00fczenidir. \u0130lim bu anlam\u0131yla yaln\u0131zca bilmek de\u011fil, bilginin toplumsal \u00f6rg\u00fctlenmesidir. Bu y\u00f6n\u00fcyle M\u00e2verd\u00ee\u2019nin ilim anlay\u0131\u015f\u0131 modern toplum teorileriyle do\u011frudan ili\u015fki kurar.<\/p>\n

        \n
      1. \u0130lim Ki\u015fiyi Y\u00fcceltir ve Davran\u0131\u015flar\u0131n\u0131 Islah Eder<\/strong><\/li>\n<\/ol>\n

        M\u00e2verd\u00ee ilmi pasif bir birikim de\u011fil, ki\u015fiyi koruyan, g\u00fc\u00e7lendiren ve davran\u0131\u015flar\u0131n\u0131 \u0131slah eden aktif bir faaliyet olarak tan\u0131mlar. \u0130lim, ki\u015finin \u00e7ocukluk d\u00f6neminde onu k\u00fc\u00e7\u00fck d\u00fc\u015fmekten, a\u015fa\u011f\u0131lanmaktan korur; yeti\u015fkinlikte ise toplum i\u00e7inde konumunu g\u00fc\u00e7lendirir. \u0130lim ki\u015finin maksad\u0131n\u0131, hedefini, niyetini ve gayretini d\u00fczeltir. Haset edenlerin d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131 etkisiz hale getirir ve ki\u015fiye vakar kazand\u0131r\u0131r. B\u00f6ylece ilim hem i\u00e7sel hem toplumsal bir \u015fereftir.<\/p>\n

          \n
        1. \u0130hsan \u0130lkesinin Ki\u015finin De\u011feri \u00dczerindeki Belirleyicili\u011fi<\/strong><\/li>\n<\/ol>\n

          Hz. Ali\u2019nin \u201cKi\u015finin k\u0131ymeti ihsan\u0131 kadard\u0131r\u201d s\u00f6z\u00fc ilmin ahlaki boyutuyla ili\u015fkilendirilir. \u0130hsan, yap\u0131lan i\u015fi en g\u00fczel \u015fekilde yapmak, Allah\u2019\u0131n huzurunda oldu\u011funu bilerek hareket etmek ve sahip olunan nimetleri ba\u015fkalar\u0131yla payla\u015fmay\u0131 ifade eder. \u0130nsan de\u011ferini soyundan de\u011fil, yapt\u0131\u011f\u0131 i\u015fin kalitesinden al\u0131r. \u0130lmin de\u011feri de ancak amel ile birle\u015fti\u011finde ortaya \u00e7\u0131kar.<\/p>\n

            \n
          1. \u00c2lim ile Cahil Aras\u0131ndaki Epistemik Mesafe<\/strong><\/li>\n<\/ol>\n

            \u0130lim sahibi ki\u015fi cehaleti bilir, \u00e7\u00fcnk\u00fc bir zamanlar kendisi de cahildir; fakat cahil ki\u015fi \u00e2limin seviyesini anlayamaz. Cahil bilmedi\u011fini bilmedi\u011fi i\u00e7in bilgisizli\u011fini problem olarak g\u00f6rmez; bu durum hem fert hem toplum i\u00e7in b\u00fcy\u00fck felaket do\u011furur. \u201cBilmiyorum\u201d diyememek hem bireysel hem kurumsal \u00e7\u00f6k\u00fc\u015f\u00fcn ba\u015flang\u0131c\u0131d\u0131r. Cehalet, insan\u0131 ilme ve ilim sahiplerine kar\u015f\u0131 k\u0131skan\u00e7l\u0131\u011fa, d\u00fc\u015fmanl\u0131\u011fa ve ink\u00e2ra sevk eder.<\/p>\n

              \n
            1. M\u00fckteseb Ak\u0131l ve Toplumsal Haf\u0131zan\u0131n Kurumsalla\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

              M\u00e2verd\u00ee\u2019ye g\u00f6re m\u00fckteseb ak\u0131l, m\u00fcdevven ilimle birlikte toplumsal bir haf\u0131zaya d\u00f6n\u00fc\u015f\u00fcr. Bir toplumun \u00fcniversiteleri, ar\u015fivleri, bilim gelene\u011fi ve metodik akl\u0131 bu m\u00fckteseb akl\u0131n ta\u015f\u0131y\u0131c\u0131lar\u0131d\u0131r. Ba\u015fka toplumlar\u0131n formel yap\u0131lar\u0131n\u0131n taklidi ise sorun \u00fcretir; \u00e7\u00fcnk\u00fc ilim k\u00fclt\u00fcr\u00fcn i\u00e7inde, tarihin i\u00e7inde ve zihniyetin i\u00e7inde \u015fekillenir. Bir toplum kendi m\u00fckteseb akl\u0131n\u0131 kuramazsa ba\u011f\u0131ml\u0131 h\u00e2le gelir.<\/p>\n

                \n
              1. \u0130lim\u2013Mal Kar\u015f\u0131la\u015ft\u0131rmas\u0131 ve \u0130lim Sahiplerinin \u00dcst\u00fcnl\u00fc\u011f\u00fc<\/strong><\/li>\n<\/ol>\n

                M\u00e2verd\u00ee ilmin maldan \u00fcst\u00fcn oldu\u011funu \u00f6zellikle vurgular. Mal t\u00fckenir, azal\u0131r, \u00e7al\u0131n\u0131r; ilim ise \u00e7o\u011fal\u0131r, payla\u015ft\u0131k\u00e7a artar ve toplumu ayakta tutar. Mal\u0131n de\u011fil ilmin g\u00fc\u00e7l\u00fc oldu\u011fu toplumlar kal\u0131c\u0131 olur. Petrol veya do\u011fal zenginlik gibi ge\u00e7ici servetler bir toplumu ayakta tutmaz; ilimle y\u00fckselen toplumlar ise serveti olmasa bile g\u00fc\u00e7 \u00fcretir. B\u00f6ylece ilim, insan\u0131n ve toplumun ger\u00e7ek sermayesi olur.<\/p>\n

                  \n
                1. \u0130limde S\u0131n\u0131r Olmamas\u0131 ve Tevazunun Gere\u011fi<\/strong><\/li>\n<\/ol>\n

                  \u0130lim alan\u0131 s\u0131n\u0131rs\u0131zd\u0131r; her ilim kendi i\u00e7inde ayr\u0131 bir derinlik ta\u015f\u0131r. Peygamberimizin \u201c\u0130lmin sonu yoktur\u201d s\u00f6z\u00fc, insan\u0131n hem varl\u0131k hem toplumsal hayat hem de insan davran\u0131\u015flar\u0131 konusunda sonsuz \u00f6\u011frenme alan\u0131na sahip oldu\u011funu g\u00f6sterir. Bu nedenle ilimde iddia de\u011fil tevazu gerekir. Ki\u015fi ne kadar bilirse bilsin bilmediklerinin sonsuzlu\u011fu kar\u015f\u0131s\u0131nda m\u00fctevaz\u0131 olmak zorundad\u0131r.<\/p>\n

                    \n
                  1. \u0130lim ve Sorumluluk: Bilgi\u2013Ahlak B\u00fct\u00fcnl\u00fc\u011f\u00fc<\/strong><\/li>\n<\/ol>\n

                    \u0130lim ki\u015finin \u015ferefini art\u0131r\u0131r fakat ayn\u0131 zamanda sorumlulu\u011funu da b\u00fcy\u00fct\u00fcr. Bilgi ile amel etmek ilmin ger\u00e7ek k\u0131ymetidir. \u0130lim k\u00f6t\u00fcye kullan\u0131ld\u0131\u011f\u0131nda fitneye, bencilli\u011fe ve zulme d\u00f6n\u00fc\u015febilir; bu nedenle ilim ahlak ile birlikte y\u00fcr\u00fct\u00fclmelidir. M\u00e2verd\u00ee\u2019ye g\u00f6re ilim insan\u0131n hem zihnini hem nefsini hem de toplum kar\u015f\u0131s\u0131ndaki g\u00f6revini d\u00fczene sokar.<\/p>\n

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

                    Bu seminerde ilmin insan i\u00e7in neden en y\u00fcksek mertebe oldu\u011fu, akl\u0131n ilimle nas\u0131l b\u00fct\u00fcnle\u015fti\u011fi, cehaletin neden y\u0131k\u0131c\u0131 bir g\u00fc\u00e7 oldu\u011fu, m\u00fckteseb akl\u0131n toplumlar\u0131 nas\u0131l \u015fekillendirdi\u011fi ve ilmin ahlakla birle\u015fmedik\u00e7e anlam kazanmad\u0131\u011f\u0131 a\u00e7\u0131klanm\u0131\u015ft\u0131r. M\u00e2verd\u00ee\u2019ye g\u00f6re ilim, insan\u0131n hem i\u00e7 d\u00fcnyas\u0131nda hem toplumsal hayatta d\u00fczen, vakar ve fazilet \u00fcreten bir g\u00fc\u00e7t\u00fcr. Bu nedenle ilim, insan\u0131n ve toplumun en b\u00fcy\u00fck sermayesi olarak konumlan\u0131r; ilimle y\u00fckselen toplumlar kal\u0131c\u0131 olur, mal ile y\u00fckselenler ise \u00e7abuk \u00e7\u00f6ker.<\/p>\n

                     <\/p>\n

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

                    This seminar aims to explain the concept of knowledge in M\u00e2ward\u012b\u2019s thought, its connection with reason, and why knowledge is considered the highest rank of the human being. Tahsin G\u00f6rg\u00fcn emphasizes that knowledge is not merely accumulation but an active, order-producing force that elevates both the person and society. The lecture focuses on acquired reason, institutionalized knowledge, the dignity granted by knowledge, the destructive nature of ignorance and the relationship between knowledge and moral responsibility.<\/p>\n

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

                      \n
                    1. The Nature of the Connection Between Knowledge and Reason<\/strong><\/li>\n<\/ol>\n

                      M\u00e2ward\u012b sees reason as a special type of knowledge but does not define its limits precisely. Reason is a form of knowledge that enables the human being to look beyond immediate desires and consider consequences. It has both an innate dimension and an acquired dimension.<\/p>\n

                        \n
                      1. Knowledge as Institutionalized and Systematic<\/strong><\/li>\n<\/ol>\n

                        Here \u201cknowledge\u201d refers not to isolated pieces of information but to institutionalized, systematic knowledge comparable to the modern notion of Wissenschaft. It is the organized form of a society\u2019s intellectual accumulation.<\/p>\n

                          \n
                        1. Knowledge Elevates and Corrects the Human Being<\/strong><\/li>\n<\/ol>\n

                          Knowledge protects a person during childhood and strengthens him in adulthood. It corrects intentions, refines goals and grants dignity. Knowledge is an active force that shapes character and behavior.<\/p>\n

                            \n
                          1. The Principle of Ihs\u0101n and Human Worth<\/strong><\/li>\n<\/ol>\n

                            The saying \u201cA person\u2019s worth is according to his ihs\u0101n\u201d is interpreted as linking human value to the quality of one\u2019s actions. Ihs\u0101n means doing things with excellence and consciousness of God\u2019s presence. True worth appears in the quality of one\u2019s deeds.<\/p>\n

                              \n
                            1. The Epistemic Distance Between the Scholar and the Ignorant<\/strong><\/li>\n<\/ol>\n

                              The scholar knows ignorance because he has risen above it; the ignorant cannot recognize the scholar because he has never experienced knowledge. Ignorance prevents a person from recognizing his own deficiency and leads to hostility toward knowledge and its bearers.<\/p>\n

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

                                Acquired reason becomes the institutional memory of a society. Universities, archives and intellectual traditions carry this memory. Societies that imitate foreign formal structures without developing their own intellectual tradition become dependent.<\/p>\n

                                  \n
                                1. Knowledge Compared with Wealth<\/strong><\/li>\n<\/ol>\n

                                  Knowledge is superior to wealth; wealth decreases and perishes, whereas knowledge grows and elevates. Societies built on knowledge endure; those built on wealth collapse quickly.<\/p>\n

                                    \n
                                  1. The Limitlessness of Knowledge and the Necessity of Humility<\/strong><\/li>\n<\/ol>\n

                                    Knowledge has no end. Each discipline contains infinite depth. Therefore humility is essential, for the unknown always exceeds the known.<\/p>\n

                                      \n
                                    1. Knowledge and Responsibility<\/strong><\/li>\n<\/ol>\n

                                      Knowledge increases dignity but also responsibility. Knowledge must be united with moral action; otherwise it becomes a tool of corruption. Knowledge brings order to the mind, the soul and society.<\/p>\n

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

                                      This seminar shows why knowledge is the highest attainment for the human being, how it integrates with reason, why ignorance is destructive, how acquired reason shapes societies and why knowledge must be joined with morality. In M\u00e2ward\u012b\u2019s thought, knowledge is the true capital of both person and society.<\/p>\n

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

                                      TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 10. 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-8225","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8225","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=8225"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8225\/revisions"}],"predecessor-version":[{"id":8325,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8225\/revisions\/8325"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8225"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}