{"id":8637,"date":"2025-12-01T22:12:48","date_gmt":"2025-12-01T19:12:48","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8637"},"modified":"2025-12-01T22:12:48","modified_gmt":"2025-12-01T19:12:48","slug":"mehmet-ozturan-katibi-semsiyye-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/mehmet-ozturan-katibi-semsiyye-1-seminer-ozeti\/","title":{"rendered":"MEHMET \u00d6ZTURAN, K\u00c2T\u0130B\u00ce, \u015eEMS\u0130YYE 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

MEHMET \u00d6ZTURAN, K\u00c2T\u0130B\u00ce, \u015eEMS\u0130YYE 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu dersin amac\u0131, K\u00e2tib\u00ee\u2019nin \u015eemsiyye<\/em> adl\u0131 mant\u0131k metnine giri\u015f yapmak; mant\u0131\u011f\u0131n tan\u0131m\u0131, konusu ve gayesi hakk\u0131nda geleneksel \u00e7er\u00e7eveyi a\u00e7\u0131klamak; ilme ba\u015flanmadan \u00f6nce bilinmesi gereken dokuz temel ilkeyi ortaya koymak; tasavvur\u2013tasdik ayr\u0131m\u0131n\u0131n mant\u0131ktaki yerini g\u00f6stermek; bedih\u00ee ve nazar\u00ee bilgi ayr\u0131m\u0131n\u0131n mant\u0131\u011fa duyulan ihtiyac\u0131 nas\u0131l temellendirdi\u011fini a\u00e7\u0131klamak ve del\u00e2let bahsinin dil\u2013d\u00fc\u015f\u00fcnce ili\u015fkisini nas\u0131l kurdu\u011funu g\u00f6stermektir.<\/p>\n

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

    \n
  1. \u015eemsiyye\u2019nin konumu ve \u00f6nemi<\/strong><\/li>\n<\/ol>\n

    \u015eemsiyye, medrese gelene\u011finde orta seviye mant\u0131k metni olarak yayg\u0131n bi\u00e7imde okutulmu\u015ftur. Kutb\u00fcddin R\u00e2z\u00ee\u2019nin \u015ferhi ve Seyyid \u015eer\u00eef C\u00fcrc\u00e2n\u00ee\u2019nin ha\u015fiyesiyle klasik d\u00f6nem boyunca otorite kabul edilmi\u015ftir. Metnin giri\u015f k\u0131sm\u0131, mant\u0131\u011f\u0131n tan\u0131m\u0131, konusu ve gayesiyle ba\u015flar; bu yap\u0131 yaln\u0131zca mant\u0131kta de\u011fil, t\u00fcm ilimlerde ortak bir mukaddime d\u00fczenidir.<\/p>\n

      \n
    1. Bir ilme ba\u015flamadan \u00f6nce bilinmesi gereken dokuz ilke<\/strong><\/li>\n<\/ol>\n

      Klasik gelene\u011fe g\u00f6re bir ilme ba\u015flamadan \u00f6nce tan\u0131m, konu, gaye, ad, kurucu, fazilet, meseleler, kaynaklar ve di\u011fer ilimlerle ili\u015fkisi bilinmelidir. Onuncu olarak o ilmin \u015fer\u2018an \u00f6\u011frenilmesinin h\u00fckm\u00fc eklenir. Mant\u0131\u011f\u0131n ad\u0131 \u201cilm\u00fc\u2019l-mant\u0131k \/ ilm\u00fc\u2019l-m\u00eez\u00e2n\u201d, kurucusu ise kurallar\u0131 tedvin eden Aristoteles kabul edilir.<\/p>\n

        \n
      1. Mant\u0131\u011f\u0131n alet ilmi olu\u015fu<\/strong><\/li>\n<\/ol>\n

        Mant\u0131k, bizatihi maksut de\u011fil, di\u011fer ilimlerde do\u011fru d\u00fc\u015f\u00fcnmeyi ve do\u011fru tan\u0131mlamay\u0131 sa\u011flayan bir alet ilmidir. Tefsir, f\u0131k\u0131h, kelam gibi ilimlerde do\u011fru \u00e7\u0131kar\u0131m yapabilmek i\u00e7in gerekli bir ara\u00e7t\u0131r. Bir ilmin fazileti konusunun \u015ferefine g\u00f6re belirlendi\u011finden, mant\u0131\u011f\u0131n fazileti de b\u00fct\u00fcn ilimlerin do\u011frulu\u011funu garanti alt\u0131na alan bir \u00f6l\u00e7\u00fc i\u015flevi g\u00f6rmesinden kaynaklan\u0131r.<\/p>\n

          \n
        1. Mesele kavram\u0131 ve bilginin \u00f6rg\u00fcs\u00fc<\/strong><\/li>\n<\/ol>\n

          Mesele, \u201cA-B midir, de\u011fil midir?\u201d \u015feklindeki yarg\u0131 t\u00fcrlerinden olu\u015fur. Bir ilmi olu\u015fturan \u015fey, bu meselelerin tamam\u0131d\u0131r. Mant\u0131k ilmi, kavramlar (tasavvurlar) ve yarg\u0131lar (tasdikler) \u00fczerinden bilinmeyenden bilinene ula\u015fmay\u0131 konu edinir.<\/p>\n

            \n
          1. Bilgi, tasavvur ve tasdik ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

            Bilgi, zihinde bir \u015feyin s\u00fbretinin olu\u015fmas\u0131d\u0131r. Bu s\u00fbret kavramsal (tasavvur) ya da yarg\u0131sal (tasdik) olabilir. Tasavvur \u201cnedir?\u201d, tasdik ise \u201cni\u00e7in b\u00f6yledir?\u201d sorusuna ili\u015fkindir. Tasdik, yaln\u0131zca yarg\u0131n\u0131n bulundu\u011fu yerde ortaya \u00e7\u0131kar; tasdikin bulunmad\u0131\u011f\u0131 her yerde tasavvur vard\u0131r.<\/p>\n

              \n
            1. Bilginin bedih\u00ee ve nazar\u00ee olu\u015fu<\/strong><\/li>\n<\/ol>\n

              Bilgi ikiye ayr\u0131l\u0131r:
              \n\u2013 Bedih\u00ee:<\/strong> T\u00fcretilmeye ihtiya\u00e7 duymayan, kendili\u011finden bilinen bilgi (par\u00e7a b\u00fct\u00fcn\u2019den k\u00fc\u00e7\u00fckt\u00fcr gibi).
              \n\u2013 Nazar\u00ee:<\/strong> \u00d6n bilgiler gerektiren, t\u00fcretim isteyen bilgi (\u0130nsan \u00f6l\u00fcml\u00fcd\u00fcr gibi).
              \nKavramlar da, yarg\u0131lar da bedih\u00ee ve nazar\u00ee olabilir. B\u00fct\u00fcn bilgilerin bedih\u00ee veya nazar\u00ee olmas\u0131 m\u00fcmk\u00fcn olmad\u0131\u011f\u0131ndan mant\u0131\u011fa ihtiya\u00e7 do\u011far.<\/p>\n

                \n
              1. Mant\u0131\u011f\u0131n gereklili\u011fi: hata ihtimali<\/strong><\/li>\n<\/ol>\n

                T\u00fcretim gerektiren bilgilerde insan hata yapabilir. Yanl\u0131\u015f tan\u0131m, yanl\u0131\u015f k\u0131yas, eksik gerek\u00e7e, kar\u015f\u0131-\u00f6rnekle \u00e7\u00fcr\u00fct\u00fclebilen iddialar mant\u0131\u011f\u0131n konusudur. Mant\u0131k, bu hatalar\u0131 engelleyen t\u00fcmel kurallar \u00f6\u011fretir. Bu nedenle \u201ckurallar\u0131na riayet edildi\u011fi s\u00fcrece hatadan koruyan kanun\u00ee bir alet\u201d olarak tan\u0131mlan\u0131r.<\/p>\n

                  \n
                1. Mant\u0131\u011f\u0131n konusu<\/strong><\/li>\n<\/ol>\n

                  Mant\u0131\u011f\u0131n konusu tasavvurlar ve tasdiklerdir; fakat bunlar \u201cme\u00e7hullere ula\u015ft\u0131rma cihetiyle\u201d ele al\u0131n\u0131r. Yani mant\u0131k kavramlar\u0131 psikolojik, dilsel veya fizyolojik y\u00f6nleriyle de\u011fil, bilinmeyeni bilinir k\u0131lmadaki i\u015flevleri bak\u0131m\u0131ndan inceler.<\/p>\n

                    \n
                  1. Dil\u2013d\u00fc\u015f\u00fcnce ili\u015fkisi ve del\u00e2let<\/strong><\/li>\n<\/ol>\n

                    \u0130nsan anlam\u0131 do\u011frudan aktaramad\u0131\u011f\u0131 i\u00e7in dile muhta\u00e7t\u0131r. Laf\u0131z\u2013mana ili\u015fkisi do\u011fal de\u011fil, \u00e7o\u011fu zaman toplum taraf\u0131ndan belirlenen suni (vaz\u2018\u00ee) bir ili\u015fkidir. Del\u00e2let \u00fc\u00e7 t\u00fcrd\u00fcr: vaz\u2018\u00ee, tab\u00ee\u2018\u00ee ve akl\u00ee. Laf\u0131z anlam\u0131n tamam\u0131na (mutabakat), bir k\u0131sm\u0131na (tazammun) veya anlamla zorunlu ili\u015fkili ba\u015fka bir \u015feye (iltizam) delalet edebilir.<\/p>\n

                     <\/p>\n

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

                    The purpose of this lesson is to introduce the logical text Shamsiyya<\/em> by K\u0101tib\u012b; to explain the traditional framework of the definition, subject, and aim of logic; to present the nine principles that must be known before beginning any science; to demonstrate the role of the distinction between conception (tasavvur) and assent (tasd\u012bq) in logic; to explain how the distinction between self-evident and inferential knowledge justifies the need for logic; and to show how the chapter on signification (dal\u0101lah) establishes the relationship between language and thought.<\/p>\n

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

                      \n
                    1. The position and importance of Shamsiyya<\/strong><\/li>\n<\/ol>\n

                      Shamsiyya<\/em> is a widely taught intermediate logic text in the madrasa tradition. Through the commentary of Qutb al-D\u012bn al-R\u0101z\u012b and the gloss of Sayyid Shar\u012bf al-Jurj\u0101n\u012b, it became an authoritative classical work. Its introduction begins with the definition, subject, and aim of logic, a structure common to the prologues of many sciences.<\/p>\n

                        \n
                      1. The nine principles required before studying a science<\/strong><\/li>\n<\/ol>\n

                        According to classical tradition, before entering a science one must know its definition, subject, aim, name, founder, virtue, issues (mas\u0101\u02beil), sources, and relationship to other sciences. A tenth principle concerns the legal (shar\u02bf\u012b) ruling of learning that science. The name of the science is \u201clogic \/ the science of measure,\u201d and its founder is considered Aristotle in the sense of the one who codified its rules.<\/p>\n

                          \n
                        1. Logic as an instrumental science<\/strong><\/li>\n<\/ol>\n

                          Logic is not sought for its own sake but as an instrument that enables correct thinking and correct definition within other sciences. Its virtue lies in being a measure that guarantees correctness in all other disciplines.<\/p>\n

                            \n
                          1. The notion of \u201cissue\u201d and the structure of knowledge<\/strong><\/li>\n<\/ol>\n

                            An issue is of the form \u201cIs A B or not?\u201d The totality of such issues constitutes a science. Logic studies conceptions and assents in their function of leading from the unknown to the known.<\/p>\n

                              \n
                            1. Knowledge, conception, and assent<\/strong><\/li>\n<\/ol>\n

                              Knowledge is the formation of the form (s\u016brah) of a thing in the mind. This form may be conceptual (tasavvur) or propositional (tasd\u012bq). Conception answers the question \u201cWhat is it?\u201d, while assent answers \u201cWhy is it so?\u201d Assent exists only where there is a judgment; in the absence of judgment, there is only conception.<\/p>\n

                                \n
                              1. Self-evident and inferential knowledge<\/strong><\/li>\n<\/ol>\n

                                Knowledge is divided into:
                                \n\u2013 Self-evident (bad\u012bh\u012b):<\/strong> requiring no inference.
                                \n\u2013 Inferential (na<\/strong>\u1e93ar\u012b):<\/strong> requiring prior knowledge and reasoning.
                                \nBoth concepts and judgments may be self-evident or inferential. Since not all knowledge can be self-evident or inferential, the need for logic arises.<\/p>\n

                                  \n
                                1. The necessity of logic: the possibility of error<\/strong><\/li>\n<\/ol>\n

                                  Human beings may err in inferential processes: faulty definitions, invalid syllogisms, incorrect premises, or claims destroyed by counterexamples. Logic teaches universal rules that prevent such errors; hence it is defined as a \u201clegislated instrument that protects the mind from error when its rules are followed.\u201d<\/p>\n

                                    \n
                                  1. The subject of logic<\/strong><\/li>\n<\/ol>\n

                                    The subject of logic is conceptions and assents, but considered specifically in their function of leading to knowledge of the unknown. Logic does not treat them psychologically or linguistically, but epistemically.<\/p>\n

                                      \n
                                    1. Language\u2013thought relationship and signification<\/strong><\/li>\n<\/ol>\n

                                      Because humans cannot directly transmit meanings, they depend on language. The relation between word and meaning is not natural but mostly conventional. Signification is of three types: conventional, natural, and rational. A word may signify the whole meaning (mut\u0101baqah), part of it (ta\u1e0dammun), or something necessarily related to it (iltiz\u0101m).<\/p>\n

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

                                      MEHMET \u00d6ZTURAN, K\u00c2T\u0130B\u00ce, \u015eEMS\u0130YYE 1. SEM\u0130NER \u00d6ZET\u0130 Dersin 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-8637","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8637","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=8637"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8637\/revisions"}],"predecessor-version":[{"id":8638,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8637\/revisions\/8638"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8637"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}