{"id":8339,"date":"2025-11-30T17:02:38","date_gmt":"2025-11-30T14:02:38","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8339"},"modified":"2025-11-30T17:02:38","modified_gmt":"2025-11-30T14:02:38","slug":"omer-turker-seyyid-serif-curcani-serhul-mevakif-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/omer-turker-seyyid-serif-curcani-serhul-mevakif-2-seminer-ozeti\/","title":{"rendered":"\u00d6MER T\u00dcRKER, SEYY\u0130D \u015eER\u0130F C\u00dcRC\u00c2N\u00ce, \u015eERHU\u2019L-MEV\u00c2KIF 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

\u00d6MER T\u00dcRKER, SEYY\u0130D \u015eER\u0130F C\u00dcRC\u00c2N\u00ce, \u015eERHU\u2019L-MEV\u00c2KIF 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, nazar y\u00f6nteminin mahiyetini, dayand\u0131\u011f\u0131 metafizik ilkeleri ve \u0130slam d\u00fc\u015f\u00fcncesindeki iki ana gelenek olan me\u015f\u015fai felsefe ile kelam\u0131n bu y\u00f6nteme nas\u0131l yakla\u015ft\u0131\u011f\u0131n\u0131 a\u00e7\u0131klamak; ayr\u0131ca bilginin imk\u00e2n\u0131, hakikatin sabitesi, nedensellik ve mahiyet anlay\u0131\u015f\u0131 \u00fczerinden nazar y\u00f6nteminin temellerini ortaya koymakt\u0131r.<\/p>\n

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

    \n
  1. Nazar y\u00f6nteminin amac\u0131 ve hakikat anlay\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

    Nazar y\u00f6ntemi e\u015fyan\u0131n de\u011fi\u015fmeyen t\u00fcrsel hakikatini kavramay\u0131 hedefler. Bu hakikate ula\u015fmak i\u00e7in tan\u0131m teorisi, k\u0131yas teorisi ve burhan sisteminin birlikte i\u015flemesi gerekir. Filozoflara g\u00f6re hakikat sabittir ve bilinebilir; \u201ce\u015fyan\u0131n hakikati sabittir ve bilgi ger\u00e7ektir\u201d ilkesi nazar\u0131n temel dayana\u011f\u0131d\u0131r.<\/p>\n

      \n
    1. Metafizik ilkeler: varl\u0131k, nedensellik ve mahiyet<\/strong><\/li>\n<\/ol>\n

      Felsefe gelene\u011fine g\u00f6re nesneler ger\u00e7ektir ve bilinebilir; nedensellik d\u0131\u015f d\u00fcnyada hakiki bir ili\u015fkidir; varl\u0131klar sabit mahiyetlere sahiptir. Kelam gelene\u011fi ise nedenselli\u011fi reddeder ve nedenselli\u011fi akl\u0131n itibar\u0131 sayar; mahiyet anlay\u0131\u015f\u0131 ise ekollere g\u00f6re de\u011fi\u015fir. Mutezile madumun \u015feyli\u011fi teorisiyle daha radikal bir \u00f6zc\u00fcl\u00fck savunmu\u015ftur.<\/p>\n

        \n
      1. Bilginin imk\u00e2n\u0131 ve zihnin olu\u015fumu<\/strong><\/li>\n<\/ol>\n

        Me\u015f\u015fai d\u00fc\u015f\u00fcncede bilgi, duyu idraklerinin nefsi haz\u0131rlamas\u0131 ve faal ak\u0131ldan gelen feyzin bu haz\u0131rl\u0131\u011fa g\u00f6re bir surete d\u00f6n\u00fc\u015fmesiyle olu\u015fur. En genel bilgi olan \u201cmevcut\u201d bilgisi ilk idraktir; \u00f6zel bilgiler bu genel idrakin daralmas\u0131yla kazan\u0131l\u0131r. Bilme metafizik bir s\u00fcre\u00e7tir ve zihinde olu\u015fan t\u00fcm bilgiler nihai olarak faal ak\u0131l kaynakl\u0131d\u0131r.<\/p>\n

          \n
        1. Soyutlama s\u00fcreci: hissi m\u00fc\u015fterek\u2013hayal\u2013vehim\u2013ak\u0131l<\/strong><\/li>\n<\/ol>\n

          Duyular\u0131n verileri hissi m\u00fc\u015fterekte birle\u015fir, hayalde ilk soyutlama yap\u0131l\u0131r, vehim anlam\u0131 kavrar ancak anlam\u0131 maddeden ay\u0131ramaz. Ak\u0131l ise bu anlam\u0131 maddeden tamamen soyutlayarak t\u00fcmel kavramlar\u0131 olu\u015fturur. B\u00f6ylece bilgi t\u00fcmel seviyeye ancak ak\u0131l arac\u0131l\u0131\u011f\u0131yla y\u00fckselir.<\/p>\n

            \n
          1. Menon paradoksu ve Farabi\u2019nin \u00e7\u00f6z\u00fcm\u00fc<\/strong><\/li>\n<\/ol>\n

            Menon paradoksu \u00f6\u011frenmenin imk\u00e2ns\u0131z oldu\u011funu savunur; Platon bunu hat\u0131rlama teorisiyle \u00e7\u00f6zm\u00fc\u015ft\u00fcr. Farabi ise \u00f6\u011frenmenin m\u00fcmk\u00fcn oldu\u011funu, \u00e7\u00fcnk\u00fc bilginin k\u0131smen bilinen\u2013k\u0131smen bilinmeyen alan\u0131nda geli\u015fti\u011fini s\u00f6yler. Bu, tasavvurat\u2013tasdikat ayr\u0131m\u0131n\u0131n temelini olu\u015fturur.<\/p>\n

              \n
            1. Mahiyet, zat\u00ee \u00f6zellik ve araz ili\u015fkisi<\/strong><\/li>\n<\/ol>\n

              Her nesnenin zati \u00f6zellikleri onu o yapan kurucu unsurlard\u0131r; arazlar ise mahiyetin d\u0131\u015f\u0131nda kalan h\u00e2llerdir. Zati araz, tan\u0131m\u0131 nesnenin kendisiyle yap\u0131lan \u00f6zelliktir; gayri zati araz ise sonradan ortaya \u00e7\u0131kan h\u00e2llerdir. T\u00fcm ara\u015ft\u0131rma s\u00fcreci, nesnenin kurucu unsurlar\u0131na ula\u015farak onun tarifini ortaya \u00e7\u0131karmaya y\u00f6nelir.<\/p>\n

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

              Bu seminerde nazar y\u00f6nteminin metafizik temelleri, bilginin olu\u015fumu, mahiyet\u2013araz ayr\u0131m\u0131 ve akl\u0131n soyutlama s\u00fcre\u00e7leri ele al\u0131nm\u0131\u015f; me\u015f\u015fai gelenek ile kelam gelene\u011finin temel ayr\u0131mlar\u0131 a\u00e7\u0131klanm\u0131\u015ft\u0131r. B\u00f6ylece nazar\u0131n e\u015fyan\u0131n hakikatini kavramay\u0131 ama\u00e7layan bir y\u00f6ntem olarak nas\u0131l temellendirildi\u011fi ortaya konmu\u015ftur.<\/p>\n

               <\/p>\n

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

              The purpose of this seminar is to explain the nature of the method of nazar, the metaphysical principles on which it relies, and the approaches of the two major intellectual traditions\u2014Peripatetic philosophy and kalam\u2014to this method; and to present the foundations of nazar in relation to the possibility of knowledge, the fixity of truth, causality, and the understanding of mahiyyah.<\/p>\n

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

                \n
              1. The aim of the method of nazar and the concept of truth<\/strong><\/li>\n<\/ol>\n

                The method of nazar aims to grasp the unchanging species-essence of things. To reach this essence, the theory of definition, the theory of syllogism, and the system of burhan must operate together. According to philosophers, truth is fixed and knowable; the principle \u201cthe realities of things are fixed and knowledge is real\u201d is the foundation of nazar.<\/p>\n

                  \n
                1. Metaphysical principles: existence, causality, and mahiyyah<\/strong><\/li>\n<\/ol>\n

                  In the philosophical tradition, things are real and knowable; causality is an actual relation in the external world; beings possess fixed essences. Kalam, however, rejects real causality and considers it a mental attribution; its understanding of mahiyyah varies among schools. The Mu\u2018tazila defended a more radical essentialism through the theory of the \u201cthingness of the nonexistent.\u201d<\/p>\n

                    \n
                  1. The possibility of knowledge and the formation of the mind<\/strong><\/li>\n<\/ol>\n

                    In the Peripatetic view, sense perceptions prepare the soul, and the influx from the Active Intellect becomes the form of whatever the soul has prepared itself for. The most general knowledge\u2014\u201cthe existent\u201d\u2014is the first cognition; specific knowledge develops by narrowing this general cognition. Knowledge is a metaphysical process, and all forms received by the intellect ultimately originate from the Active Intellect.<\/p>\n

                      \n
                    1. The process of abstraction: common sense\u2013imagination\u2013estimation\u2013intellect<\/strong><\/li>\n<\/ol>\n

                      Sense data unite in the common sense, the first abstraction occurs in imagination, estimation grasps meaning but cannot separate it from matter, and finally the intellect abstracts meaning completely from matter to form universals. Thus knowledge reaches the universal level only through the intellect.<\/p>\n

                        \n
                      1. The Menon paradox and Farabi\u2019s solution<\/strong><\/li>\n<\/ol>\n

                        The Menon paradox argues that learning is impossible; Plato answered this with the theory of recollection. Farabi proposed that learning is possible because it occurs in the domain that is partly known and partly unknown. This forms the basis for the distinction between conceptions (tasavvur) and assent (tasdik).<\/p>\n

                          \n
                        1. Mahiyyah, essential attributes, and accidents<\/strong><\/li>\n<\/ol>\n

                          Every thing has essential attributes which constitute it; accidents are states outside the essence. An essential accident is one whose definition requires the thing itself; a non-essential accident is a state that arises later. The entire process of inquiry aims to reach the constitutive elements of a thing and thus determine its definition.<\/p>\n

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

                          This seminar examined the metaphysical foundations of the method of nazar, the formation of knowledge, the distinction between essence and accident, and the stages of abstraction; and it clarified the major differences between the Peripatetic and kalam traditions. Thus the grounding of nazar as a method aimed at grasping the truth of things has been demonstrated.<\/p>\n

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

                          \u00d6MER T\u00dcRKER, SEYY\u0130D \u015eER\u0130F C\u00dcRC\u00c2N\u00ce, \u015eERHU\u2019L-MEV\u00c2KIF 2. SEM\u0130NER \u00d6ZET\u0130 Seminerin […]<\/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-8339","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8339","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=8339"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8339\/revisions"}],"predecessor-version":[{"id":8340,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8339\/revisions\/8340"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8339"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}