{"id":8241,"date":"2025-11-30T16:22:23","date_gmt":"2025-11-30T13:22:23","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8241"},"modified":"2025-11-30T16:54:06","modified_gmt":"2025-11-30T13:54:06","slug":"tahsin-gorgulu-maverdi-okumalari-18-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/tahsin-gorgulu-maverdi-okumalari-18-seminer-ozeti\/","title":{"rendered":"TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 18. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 18. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, M\u00e2verd\u00ee\u2019nin toplum\u2013fert ili\u015fkisini temellendirdi\u011fi ak\u0131l, ilim, m\u00fckteseb ak\u0131l, dil, beyan ve \u00f6rf kavramlar\u0131n\u0131 a\u00e7\u0131klamak; anlamay\u0131 engelleyen sebepleri, ilmin toplumsal aktar\u0131m\u0131n\u0131 ve medeniyetler aras\u0131 irtibat problemini analiz etmektir. Tahsin G\u00f6rg\u00fcn, M\u00e2verd\u00ee\u2019nin bireysel anlamda s\u00f6yledi\u011fi \u015feyleri modern toplum, Bat\u0131\u2013\u0130slam medeniyeti ili\u015fkisi, terc\u00fcme k\u00fclt\u00fcr\u00fc ve \u00f6rf\u00fcn d\u00f6n\u00fc\u015f\u00fcm\u00fc ba\u011flam\u0131nda detayland\u0131rarak g\u00fcn\u00fcm\u00fcz bilgi problemlerine uyarlamaktad\u0131r.<\/p>\n

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

    \n
  1. M\u00fckteseb Ak\u0131l ve Toplumun Varl\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n

    M\u00e2verd\u00ee\u2019ye g\u00f6re toplum m\u00fckteseb ak\u0131l \u00fczerine kurulur. Gariz\u00ee ak\u0131l do\u011fu\u015ftan gelen ortak imk\u00e2nlar\u0131 ifade eder; m\u00fckteseb ak\u0131l ise nesillerin birikimidir. M\u00fckteseb ak\u0131l ayn\u0131 zamanda ilimlerin do\u011fdu\u011fu zemindir. Toplumlar farkl\u0131 tecr\u00fcbeler ya\u015fad\u0131klar\u0131 i\u00e7in m\u00fckteseb ak\u0131llar\u0131 da farkl\u0131la\u015f\u0131r; bu y\u00fczden toplumdan topluma ilimlerin niteli\u011fi, d\u00fc\u015f\u00fcnce \u015fekilleri ve k\u00fclt\u00fcr farkl\u0131l\u0131klar\u0131 ortaya \u00e7\u0131kar. \u0130slam toplumunun m\u00fckteseb akl\u0131, M\u00e2verd\u00ee\u2019nin metnini ba\u011flayan temel zemindir.<\/p>\n

      \n
    1. \u0130limlerin Yaz\u0131l\u0131 Olu\u015fu ve Anlaman\u0131n Yap\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

      \u0130limler m\u00fcdevven h\u00e2lde gelir; yani yaz\u0131ya d\u00f6k\u00fclm\u00fc\u015f, tasnif edilmi\u015f, tertip edilmi\u015f \u015fekilleriyle aktar\u0131l\u0131r. Talebe, kelam\u0131 kula\u011f\u0131yla i\u015fitir fakat manay\u0131 kalbiyle anlar. Manay\u0131 kavray\u0131nca tekrar tekrar \u00e7\u0131karma y\u00fck\u00fcnden kurtulur; geriye onu muhafaza etmek ve istikrarl\u0131 h\u00e2le getirmek kal\u0131r. Dil \u00f6\u011frenme \u00f6rne\u011fiyle, bir dili konu\u015fmay\u0131 b\u0131rak\u0131nca nas\u0131l unutuluyorsa, ilim de tekrar ve \u00fcnsiyet olmazsa zihinden s\u00f6ner.<\/p>\n

        \n
      1. Mana, Terim, Kavram ve \u0130lim Aras\u0131ndaki \u0130li\u015fki<\/strong><\/li>\n<\/ol>\n

        Bir ilmi muhafaza etmek yaln\u0131zca metni ezberlemek de\u011fil, terimlerin manalar\u0131n\u0131 ve kavramlar\u0131n\u0131 korumakt\u0131r. F\u0131k\u0131h, t\u0131p, hesap gibi ilimlerde terimlerin arkas\u0131nda toplumsal kar\u015f\u0131l\u0131klar vard\u0131r; bu kar\u015f\u0131l\u0131klar kaybolursa ilmin anlam\u0131 da kaybolur. Modern d\u00f6nemde Bat\u0131\u2019dan al\u0131nm\u0131\u015f terimlere kar\u015f\u0131l\u0131k uydurulmas\u0131, hayat\u0131n Bat\u0131l\u0131 terimlere g\u00f6re yeniden \u015fekillenmesi ve \u201creform\u201d olgusu bu ba\u011flamda ele al\u0131n\u0131r.<\/p>\n

          \n
        1. Manan\u0131n Nazl\u0131 Tabiat\u0131 ve \u0130lmin Vah\u015fili\u011fi<\/strong><\/li>\n<\/ol>\n

          M\u00e2verd\u00ee, manalar\u0131 \u201cda\u011f\u0131n\u0131k ve nazl\u0131\u201d olarak tan\u0131mlar. \u0130lgi olmazsa kaybolur; vah\u015fi hayvanlar gibi evcille\u015ftirilmezse ka\u00e7\u0131p gider. \u0130lim de b\u00f6yledir: s\u00fcrekli i\u015flenmezse kaybolur, tekrar edilmezse unutulur. \u00dcnsiyet kazand\u0131ran \u015fey s\u00fcrekli temas ve muhafazad\u0131r.<\/p>\n

            \n
          1. Anlaman\u0131n \u00d6n\u00fcndeki Engeller: Kelam\u2013Mana\u2013Muhatap<\/strong><\/li>\n<\/ol>\n

            Anlamay\u0131 engelleyen \u00fc\u00e7 \u015fey vard\u0131r:<\/p>\n

              \n
            1. Kelam\u0131n kendisi:<\/strong> \u0130fade eksik olabilir; konu\u015fan\u0131n meram\u0131n\u0131 anlatmakta aciz olmas\u0131 veya gereksiz yere laf\u0131 uzatmas\u0131 manay\u0131 kar\u0131\u015ft\u0131rabilir.<\/li>\n
            2. Mana ile ilgili engeller:<\/strong> Kelimenin l\u00fcgat anlam\u0131 bilinse de \u0131st\u0131lah\u00ee manas\u0131 bilinmiyorsa metin anla\u015f\u0131lamaz.<\/li>\n
            3. Muhatap (okuyucu) ile ilgili engeller:<\/strong> Zihin yetersizli\u011fi, da\u011f\u0131n\u0131kl\u0131k, kavram bilgisinin eksikli\u011fi veya farkl\u0131 bir \u00f6rfe mensup olmak anlamay\u0131 zorla\u015ft\u0131r\u0131r.<\/li>\n<\/ol>\n
                \n
              1. Ist\u0131lah, \u00d6rf ve \u0130limlerin Kodu<\/strong><\/li>\n<\/ol>\n

                \u0130limlerin kendilerine \u00f6zg\u00fc \u0131st\u0131lahlar\u0131 vard\u0131r; onlar\u0131 bilmeden ilim anla\u015f\u0131lmaz. \u00d6rf yaln\u0131zca toplumsal gelenek de\u011fil, ilimlerin dili, kurumlar\u0131n i\u015fleyi\u015fi ve mimarinin d\u00fczenidir. Her mezhep, her ilim, her medrese, her \u015fehir kendi \u00f6rf\u00fcyle var olur. \u00d6rf de\u011fi\u015fir, din de\u011fi\u015fmez; fakat dinin ya\u015fanmas\u0131 \u00f6rf arac\u0131l\u0131\u011f\u0131yla ger\u00e7ekle\u015fir. Bu y\u00fczden \u0131st\u0131lah de\u011fi\u015fti\u011finde anlam da de\u011fi\u015fir.<\/p>\n

                  \n
                1. Medeniyetler Aras\u0131 \u0130rtibat Problemi<\/strong><\/li>\n<\/ol>\n
                    \n
                  1. y\u00fczy\u0131lda \u0130slam d\u00fcnyas\u0131 Bat\u0131\u2019n\u0131n m\u00fckteseb akl\u0131n\u0131 terc\u00fcme yoluyla \u00fcstlendi. Ancak Bat\u0131\u2019n\u0131n kavramlar\u0131, kendi tarih\u00ee ba\u011flamlar\u0131 ve \u00f6rf\u00fc olmadan tam anla\u015f\u0131lamaz. \u0130ngilizce\u2013Frans\u0131zca metinlerin T\u00fcrk\u00e7eye terc\u00fcmesinde kar\u015f\u0131l\u0131klar\u0131n eksik olmas\u0131 anlamay\u0131 zorla\u015ft\u0131r\u0131r. M\u00fczi\u011fin, \u015fiirin, esteti\u011fin bile anla\u015f\u0131lmas\u0131 tecr\u00fcbe fark\u0131ndan dolay\u0131 zordur. Bu durum Sartre \u00f6rne\u011finden Heidegger\u2019e kadar pek \u00e7ok entelekt\u00fcel fig\u00fcrde g\u00f6r\u00fcl\u00fcr.<\/li>\n<\/ol>\n
                      \n
                    1. Sembolik Dil (Remz) ve Gizli Maksatlar<\/strong><\/li>\n<\/ol>\n

                      Baz\u0131 kelimeler remz olarak kullan\u0131l\u0131r; g\u00f6r\u00fcn\u00fcrde n\u00f6trd\u00fcr fakat arkas\u0131nda gizli maksatlar ta\u015f\u0131r. Remzin bir sebebi k\u00f6t\u00fc niyeti gizlemektir. Modern d\u00fcnyada \u201cdemokrasi\u201d, \u201cinsan haklar\u0131\u201d, \u201cirtica\u201d gibi kelimelerin sembolik ve \u00f6rt\u00fcc\u00fc \u015fekilde kullan\u0131lmas\u0131 buna \u00f6rnektir. Di\u011fer sebep ise stratejik alanlar\u0131 ehil olmayanlardan korumakt\u0131r: dil \u015fifrelenir, anlam sadece belirli ki\u015filere aktar\u0131l\u0131r.<\/p>\n

                        \n
                      1. Terc\u00fcme, Dil, \u00dcslup ve Anlama<\/strong><\/li>\n<\/ol>\n

                        Bir metnin terc\u00fcmesi manay\u0131 d\u00f6n\u00fc\u015ft\u00fcr\u00fcr; \u00e7evirmenin \u00f6rf\u00fc ve dili manaya y\u00f6n verir. Eski T\u00fcrk\u00e7e terc\u00fcmelerde Descartes veya ba\u015fka Bat\u0131l\u0131 filozoflar\u0131n metinlerinin \u0130sl\u00e2m\u00ee bir dile b\u00fcr\u00fcnmesi bunun \u00f6rne\u011fidir. Bir kavram yeni dilde nereye oturuyorsa anlam oraya g\u00f6re \u015fekillenir. Bu nedenle metinleri do\u011fru anlamak i\u00e7in hem kendi \u00f6rf\u00fcm\u00fcz\u00fc hem de kayna\u011f\u0131n \u00f6rf\u00fcn\u00fc bilmek gerekir.<\/p>\n

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

                        Bu seminerde ilmin m\u00fckteseb ak\u0131l ile ili\u015fkisi, anlaman\u0131n kalpte ger\u00e7ekle\u015fti\u011fi, manan\u0131n nazl\u0131 oldu\u011fu, ilmin muhafaza i\u00e7in tekrar gerekti\u011fi, anlamay\u0131 engelleyen unsurlar\u0131n kelam, mana ve muhataptan kaynakland\u0131\u011f\u0131, \u00f6rf\u00fcn ilmin dili oldu\u011fu ve medeniyetler aras\u0131 terc\u00fcme s\u00fcre\u00e7lerinde \u00f6rf fark\u0131n\u0131n belirleyici oldu\u011fu vurgulanm\u0131\u015ft\u0131r. M\u00e2verd\u00ee\u2019nin analizleri hem klasik gelenek i\u00e7inde hem de modern bilgi transferi tart\u0131\u015fmalar\u0131nda temel bir \u00e7er\u00e7eve sunar.<\/p>\n

                         <\/p>\n

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

                        The purpose of this seminar is to explain M\u00e2ward\u012b\u2019s concepts of intellect, knowledge, acquired intellect, language, beyan and custom; to analyze the obstacles to understanding; and to examine the transmission of knowledge and the difficulty of relating different civilizations. Tahsin G\u00f6rg\u00fcn extends M\u00e2ward\u012b\u2019s ideas into the context of modern education, Western\u2013Islamic intellectual exchange and the transformation of cultural frameworks.<\/p>\n

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

                          \n
                        1. Acquired intellect and the existence of society<\/strong><\/li>\n<\/ol>\n

                          Society is built on acquired intellect. This collective memory forms the basis of knowledge and social order. Different societies have different acquired intellects because their experiences differ.<\/p>\n

                            \n
                          1. Written knowledge and the structure of understanding<\/strong><\/li>\n<\/ol>\n

                            Knowledge is transmitted in written and classified form. Speech reaches the ear, meaning reaches the heart. Once understood, meaning must be preserved through repetition and continuity.<\/p>\n

                              \n
                            1. Meaning, terminology and knowledge<\/strong><\/li>\n<\/ol>\n

                              Preserving a science means preserving its concepts, not merely memorizing texts. Modern reform movements altered meanings by adopting Western terms without corresponding realities.<\/p>\n

                                \n
                              1. The delicate nature of meaning<\/strong><\/li>\n<\/ol>\n

                                Meaning is subtle and easily lost. Without constant attention it disappears, like a wild animal that escapes if not tamed.<\/p>\n

                                  \n
                                1. Obstacles to understanding<\/strong><\/li>\n<\/ol>\n

                                  Obstacles arise from the expression itself, from the meaning (especially if terms lack their technical sense), and from the reader.<\/p>\n

                                    \n
                                  1. Terminology, custom and the code of sciences<\/strong><\/li>\n<\/ol>\n

                                    Every science has its own terminology. Custom (\u02bfurf) includes the linguistic, institutional and architectural frameworks within which knowledge lives.<\/p>\n

                                      \n
                                    1. The difficulty of relating civilizations<\/strong><\/li>\n<\/ol>\n

                                      The Islamic world adopted Western knowledge largely through translation, but Western concepts cannot be fully understood without their original context.<\/p>\n

                                        \n
                                      1. Symbolic language and hidden intentions<\/strong><\/li>\n<\/ol>\n

                                        Some words are used symbolically to hide motives or to protect certain areas from outsiders. Modern political discourse offers many examples.<\/p>\n

                                          \n
                                        1. Translation, language and meaning<\/strong><\/li>\n<\/ol>\n

                                          Translation transforms meaning. Understanding a text requires knowledge of both the source custom and one\u2019s own custom.<\/p>\n

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

                                          Knowledge depends on acquired intellect; meaning must be preserved through continuous engagement; obstacles to understanding must be identified; and differences in custom shape both knowledge and its transmission. M\u00e2ward\u012b\u2019s framework illuminates the challenges of modern intellectual life as well as classical scholarship.<\/p>\n

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

                                          TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 18. 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-8241","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8241","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=8241"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8241\/revisions"}],"predecessor-version":[{"id":8317,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8241\/revisions\/8317"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8241"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}