{"id":8276,"date":"2025-11-30T16:35:46","date_gmt":"2025-11-30T13:35:46","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8276"},"modified":"2025-11-30T16:50:24","modified_gmt":"2025-11-30T13:50:24","slug":"tahsin-gorgulu-maverdi-okumalari-34-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/tahsin-gorgulu-maverdi-okumalari-34-seminer-ozeti\/","title":{"rendered":"TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 34. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 34. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131 Maverdi\u2019nin \u201cEdeb\u00fc\u2019d-D\u00fcnya\u201d b\u00f6l\u00fcm\u00fcnde d\u00fcnya hayat\u0131n\u0131n salah\u0131n\u0131 olu\u015fturan temel toplumsal kategorileri a\u00e7\u0131klamak, bu kategorilerin salah\u2013fesat ayr\u0131m\u0131 \u00fczerinden nas\u0131l bir d\u00fczen \u00e7er\u00e7evesi sundu\u011funu ortaya koymak ve Maverdi\u2019nin sosyal ontoloji anlay\u0131\u015f\u0131n\u0131n \u00e7a\u011fda\u015f toplum analizleriyle nas\u0131l ili\u015fkilendirilebilece\u011fini g\u00f6stermektir. Seminer, \u00f6zellikle dinin normatif zemin olarak rol\u00fcn\u00fc, adalet\u2013g\u00fcven\u2013refah \u00fc\u00e7l\u00fcs\u00fcn\u00fcn toplumsal d\u00fczeni nas\u0131l m\u00fcmk\u00fcn k\u0131ld\u0131\u011f\u0131n\u0131 ve alt\u0131 temel kaidenin d\u00fcnya hayat\u0131n\u0131n istikametini nas\u0131l belirledi\u011fini ele almaktad\u0131r.<\/p>\n

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

    \n
  1. Toplumsal Salah\u0131n B\u00fct\u00fcnsel Yap\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

    Maverdi d\u00fcnya hayat\u0131n\u0131n salah\u0131n\u0131 hem toplumun genel durumunun hem de tek tek fertlerin durumunun birlikte de\u011ferlendirilmesini zorunlu k\u0131lar. Bir toplumun umum\u00ee ahvali bozuksa bireysel refah kal\u0131c\u0131 olmaz; bireysel imk\u00e2nlar da toplumun genel d\u00fczeniyle birlikte s\u00fcreklilik kazanabilir. Kapitalist ve sosyalist modellerin u\u00e7 \u00f6rnekleri bu bak\u0131mdan ba\u015far\u0131s\u0131zd\u0131r: biri serveti az\u0131nl\u0131kta toplarken di\u011feri temay\u00fcz\u00fc \u00f6ld\u00fcr\u00fcr. Maverdi\u2019nin \u00f6l\u00e7\u00fcs\u00fc ise hem toplumun b\u00fct\u00fcn\u00fcnde refah\u0131n bulunmas\u0131 hem de her ferdin salah\u0131n\u0131n sa\u011flanmas\u0131d\u0131r; bu birlikte ger\u00e7ekle\u015fti\u011finde d\u00fcnya d\u00fczeni ayakta kalabilir.<\/p>\n

      \n
    1. Fakr ve G\u0131na Aras\u0131ndaki Denge: \u0130nsan\u0131n Ontolojik Yap\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

      Maverdi\u2019ye g\u00f6re fakirlik ve zenginlik \u00f6nce toplumsal s\u0131n\u0131flar de\u011fil, insan\u0131n varolu\u015fsal niteli\u011fidir. Yeni do\u011fmu\u015f bir \u00e7ocuk da, hayat\u0131n\u0131n sonunda g\u00fc\u00e7ten d\u00fc\u015fm\u00fc\u015f bir ya\u015fl\u0131 da fakirdir; \u00e7\u00fcnk\u00fc tasarrufta bulunabilme kudreti yoktur. Ayn\u0131 \u015fekilde geni\u015f serveti olan bir insan da eme\u011fe, nesnelere ve ba\u015fkalar\u0131n\u0131n katk\u0131s\u0131na ihtiya\u00e7 duydu\u011fu i\u00e7in ba\u011f\u0131ml\u0131d\u0131r. \u0130nsan fakr ve g\u0131na aras\u0131nda kemale erer; fakr\u0131 mutlakla\u015ft\u0131rmas\u0131 zillete, g\u0131nay\u0131 mutlakla\u015ft\u0131rmas\u0131 tu\u011fyana yol a\u00e7ar. Bu denge bireysel oldu\u011fu kadar toplumsal \u00f6l\u00e7ekte de ge\u00e7erlidir; \u00fcretim\u2013emek ili\u015fkileri bu kar\u015f\u0131l\u0131kl\u0131 ba\u011f\u0131ml\u0131l\u0131k \u00fczerine kuruludur.<\/p>\n

        \n
      1. D\u00fcnya Hayat\u0131n\u0131n Salah\u0131n\u0131n De\u011feri ve Dindarl\u0131k \u00dczerindeki Etkisi<\/strong><\/li>\n<\/ol>\n

        D\u00fcnya hayat\u0131n\u0131n salah\u0131 yaln\u0131z ekonomik d\u00fczen de\u011fildir; g\u00fcvenlik, adalet ve refah\u0131n bir arada bulunmas\u0131d\u0131r. Maverdi\u2019ye g\u00f6re d\u00fcnya d\u00fczeni sa\u011fland\u0131\u011f\u0131nda insanlar\u0131n dindarl\u0131\u011f\u0131 g\u00fc\u00e7lenir; \u00e7\u00fcnk\u00fc zillet alt\u0131nda ya\u015fayan toplumlarda dindarl\u0131\u011f\u0131n kalitesi d\u00fc\u015fer. G\u00fcvenlik, ge\u00e7im imk\u00e2n\u0131, gelecek umudu ve toplumsal huzur bulundu\u011funda insanlar hem ibadetlerini hem ahlaki y\u00fck\u00fcml\u00fcl\u00fcklerini daha sa\u011fl\u0131kl\u0131 bir zeminde yerine getirebilir. Salah\u0131n olmamas\u0131 ise dinin zay\u0131flamas\u0131 ve g\u00fcvenin kaybolmas\u0131 gibi sonu\u00e7lara yol a\u00e7ar.<\/p>\n

          \n
        1. Zaman\u0131n Ruhunun Toplumsal Yans\u0131mas\u0131: Fesat\u2013Salah D\u00f6ng\u00fcs\u00fc<\/strong><\/li>\n<\/ol>\n

          Maverdi toplumlar\u0131n hallerini \u201czaman\u0131n ruhu\u201d ile ili\u015fkilendirir. \u0130nsanlar zamanlar\u0131na benzer; zaman bozuldu\u011funda bu bozulma insanlara sirayet eder. Bu kavray\u0131\u015f modern sosyolojideki \u201cZeitgeist\u201d, \u201csosyal zaman\u201d ve \u201csosyal mek\u00e2n\u201d anlay\u0131\u015flar\u0131na denk d\u00fc\u015fer. Toplumlar\u0131n d\u00f6nemlendirilmesi, insanlar\u0131n ortak e\u011filimlerinin belirli zamanlarda yo\u011funla\u015fmas\u0131 bu bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n sonucudur. Maverdi\u2019nin \u015fiirle aktard\u0131\u011f\u0131 bu tespit toplumlar\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc anlamada \u00f6nemli bir \u00e7er\u00e7eve sunar.<\/p>\n

            \n
          1. D\u00fcnya Salah\u0131n\u0131 Belirleyen Alt\u0131 Temel Kaide<\/strong><\/li>\n<\/ol>\n

            Maverdi d\u00fcnya hayat\u0131n\u0131n d\u00fczenini belirleyen alt\u0131 kategoriyi sosyal ontolojinin temel unsurlar\u0131 olarak belirler:<\/p>\n

              \n
            1. Kendisine tabi olunan bir din:<\/strong> Toplumun ortak normatif zemini, m\u00fckellefiyetlerin ve i\u00e7 d\u00fczenin kayna\u011f\u0131d\u0131r; insanlar\u0131n heva ve heveslerinin belirleyicili\u011fini k\u0131rar.<\/li>\n
            2. G\u00fc\u00e7l\u00fc bir siyasi otorite (Sultan-\u0131 Kahir):<\/strong> Toplumsal kararlar\u0131n uygulanmas\u0131n\u0131 sa\u011flayan, tek bir \u015fahsa ba\u011fl\u0131 olmak zorunda olmayan g\u00fc\u00e7l\u00fc bir otorite.<\/li>\n
            3. Ku\u015fat\u0131c\u0131 adalet:<\/strong> M\u00fcslim\u2013gayrim\u00fcslim, kad\u0131n\u2013erkek, gen\u00e7\u2013ya\u015fl\u0131 t\u00fcm varl\u0131klar\u0131 i\u00e7ine alan adalet d\u00fczeni; toplumsal me\u015fruiyetin temeli.<\/li>\n
            4. Umumi g\u00fcven:<\/strong> Mal, can, nesil ve haysiyet g\u00fcvenli\u011finin sa\u011fland\u0131\u011f\u0131 d\u00fczen; insanlar\u0131n birbirine emniyet duydu\u011fu ortam.<\/li>\n
            5. Umumi refah ve bolluk:<\/strong> Piyasan\u0131n i\u015fledi\u011fi, ihtiya\u00e7lar\u0131n rahatl\u0131kla kar\u015f\u0131land\u0131\u011f\u0131 ekonomik geni\u015flik.<\/li>\n
            6. Gelecek umudu:<\/strong> \u0130nsanlar\u0131n hayatlar\u0131n\u0131 s\u00fcrd\u00fcrebilmesi i\u00e7in gerekli olan sa\u011fl\u0131kl\u0131 beklenti; tu\u011fle\u2013emel de\u011fil, ger\u00e7ek\u00e7i ve geni\u015f bir umut.<\/li>\n<\/ol>\n

              Bu alt\u0131 kaide toplumlar\u0131n sosyal ontolojisini belirler; bir toplumun siyasi, ekonomik, ahlaki ve k\u00fclt\u00fcrel de\u011ferlendirmesi bu alt\u0131l\u0131 \u00fczerinden yap\u0131labilir. Maverdi\u2019nin yakla\u015f\u0131m\u0131 modern sosyal bilimlerdeki normatif sistem, adalet, g\u00fcvenlik, ekonomi ve kolektif bilin\u00e7 analizleriyle do\u011frudan ili\u015fkilendirilebilir.<\/p>\n

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

              Bu seminer Maverdi\u2019nin d\u00fcnya hayat\u0131n\u0131n salah\u0131n\u0131 alt\u0131 temel toplumsal kategoriye dayand\u0131ran sistematik bir sosyal ontoloji kurdu\u011funu g\u00f6stermektedir. D\u00fcnya d\u00fczeninin kurulmas\u0131 din, adalet, g\u00fcvenlik, refah ve siyasi kudretin birlikte i\u015flemesiyle m\u00fcmk\u00fcnd\u00fcr. Fakr\u2013g\u0131na dengesi bireysel oldu\u011fu kadar toplumsal bir ilke olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar; zaman\u0131n ruhu ise toplumlar\u0131n halinin belirlenmesinde etkili bir unsurdur. Maverdi\u2019nin yakla\u015f\u0131m\u0131 hem klasik siyaset d\u00fc\u015f\u00fcncesiyle hem modern sosyal bilimlerle ili\u015fkilendirilebilecek b\u00fct\u00fcnc\u00fcl bir toplum teorisi sunar.<\/p>\n

               <\/p>\n

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

              The purpose of this seminar is to explain the fundamental social categories that constitute the worldly order in M\u0101ward\u012b\u2019s \u201cAdab al-Duny\u0101,\u201d to show how these categories provide a framework of order through the distinction of righteousness and corruption, and to demonstrate how M\u0101ward\u012b\u2019s understanding of social ontology can be related to contemporary analyses of society. The seminar especially examines the role of religion as a normative ground, how justice\u2013security\u2013prosperity make social order possible, and how six essential principles determine the direction of worldly life.<\/p>\n

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

                \n
              1. The Holistic Structure of Social Righteousness<\/strong><\/li>\n<\/ol>\n

                According to M\u0101ward\u012b, the righteousness of worldly life requires evaluating both the general condition of society and the condition of individuals together. If the society\u2019s general state is corrupted, individual welfare cannot be permanent; individual means also gain continuity with the general order. Capitalist and socialist extremes fail in this regard: one concentrates wealth in the hands of a minority, while the other eliminates distinction. M\u0101ward\u012b\u2019s measure is that both society as a whole must have prosperity and each individual must have righteousness; only when both occur together can worldly order stand.<\/p>\n

                  \n
                1. The Balance Between Poverty and Wealth: The Ontological Structure of the Human Being<\/strong><\/li>\n<\/ol>\n

                  For M\u0101ward\u012b, poverty and wealth are not primarily social classes but existential qualities of the human being. A newborn child and a weakened elderly person are both poor because they lack the power of disposal; and even a wealthy person is dependent because he needs labor, objects, and other people. The human being reaches maturity between poverty and wealth; absolute poverty leads to humiliation, absolute wealth leads to rebellion. This balance is true both individually and socially; production\u2013labor relations are founded on mutual dependence.<\/p>\n

                    \n
                  1. The Value of Worldly Righteousness and Its Effect on Religious Life<\/strong><\/li>\n<\/ol>\n

                    Worldly righteousness is not merely economic order; it is the coexistence of security, justice, and prosperity. According to M\u0101ward\u012b, when the world acquires order, people\u2019s religiosity strengthens, because religiosity loses quality in societies living in humiliation. When security, livelihood, future hope, and social peace exist, people can fulfill both their worship and moral duties in a healthier environment. The absence of righteousness leads to the weakening of religion and the loss of trust.<\/p>\n

                      \n
                    1. The Reflection of the Spirit of the Time: The Cycle of Corruption and Righteousness<\/strong><\/li>\n<\/ol>\n

                      M\u0101ward\u012b connects the conditions of societies with the \u201cspirit of the time.\u201d People resemble their time; when the time is corrupted, corruption spreads to people. This view corresponds to modern sociology\u2019s concepts of \u201cZeitgeist,\u201d \u201csocial time,\u201d and \u201csocial space.\u201d Periodization of societies and the concentration of common tendencies in specific eras arise from this understanding. The poetic expression M\u0101ward\u012b uses offers an important framework for understanding social transformation.<\/p>\n

                        \n
                      1. The Six Essential Principles Determining Worldly Righteousness<\/strong><\/li>\n<\/ol>\n

                        M\u0101ward\u012b identifies six categories as the foundation of the world\u2019s order:<\/p>\n

                          \n
                        1. A religion that is followed:<\/strong> The common normative ground of society; the source of obligations and inner discipline.<\/li>\n
                        2. A strong political authority:<\/strong> An authority capable of implementing decisions, not necessarily a single person.<\/li>\n
                        3. Comprehensive justice:<\/strong> Justice that includes all beings; the foundation of legitimacy.<\/li>\n
                        4. General security:<\/strong> Safety of life, property, lineage, and dignity.<\/li>\n
                        5. General prosperity and abundance:<\/strong> An economic environment in which needs are easily met.<\/li>\n
                        6. Hope for the future:<\/strong> A healthy expectation toward life; not vain hopes but wide and realistic hope.<\/li>\n<\/ol>\n

                          These six principles form the social ontology of societies; evaluating a society\u2019s political, economic, moral, and cultural state can be done through this sixfold framework. M\u0101ward\u012b\u2019s approach corresponds directly to analyses in modern social sciences about normative systems, justice, security, economy, and collective consciousness.<\/p>\n

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

                          This seminar shows that M\u0101ward\u012b constructs a systematic social ontology grounded in six fundamental social categories. The establishment of worldly order is possible through the combined functioning of religion, justice, security, prosperity, and political strength. The balance of poverty and wealth appears as both an individual and a social principle; the spirit of the time is an effective factor in determining the condition of societies. M\u0101ward\u012b\u2019s approach provides a holistic theory of society that can be related both to classical political thought and modern social sciences.<\/p>\n

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

                          TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 34. 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-8276","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8276","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=8276"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8276\/revisions"}],"predecessor-version":[{"id":8301,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8276\/revisions\/8301"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8276"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}