{"id":8650,"date":"2025-12-01T22:16:52","date_gmt":"2025-12-01T19:16:52","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8650"},"modified":"2025-12-01T22:16:52","modified_gmt":"2025-12-01T19:16:52","slug":"harun-kuslukatibi-semsiyye-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/harun-kuslukatibi-semsiyye-1-seminer-ozeti\/","title":{"rendered":"HARUN KU\u015eLU,K\u00c2T\u0130B\u00ce, \u015eEMS\u0130YYE 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

HARUN KU\u015eLU,K\u00c2T\u0130B\u00ce, \u015eEMS\u0130YYE 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu dersin amac\u0131 \u0130bn S\u00een\u00e2 sonras\u0131 mant\u0131k gelene\u011fini \u015fekillendiren kavramlar\u0131, \u015eemsiyye metninin tarihsel arka plan\u0131n\u0131 ve Farab\u00ee\u2013\u0130bn S\u00een\u00e2 \u00e7izgisinin nas\u0131l yeni bir mant\u0131k d\u00fczeni kurdu\u011funu a\u00e7\u0131klamakt\u0131r. Ayr\u0131ca \u015eemsiyye\u2019nin ortaya \u00e7\u0131kt\u0131\u011f\u0131 entelekt\u00fcel ba\u011flam, \u0130bn S\u00een\u00e2c\u0131 mant\u0131\u011f\u0131n belirleyici unsurlar\u0131 ve sonraki \u00e2limlerin bu gelene\u011fe yakla\u015f\u0131m\u0131 de\u011ferlendirilmi\u015ftir.<\/p>\n

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

    \n
  1. \u0130slam Mant\u0131k Gelene\u011finin Temel Kaynaklar\u0131<\/strong><\/li>\n<\/ol>\n

    Ders, Aristoteles\u2019ten ba\u015flayan mant\u0131k \u00e7izgisinin \u0130slam d\u00fcnyas\u0131nda Farab\u00ee ile yeni bir dil ve yeni bir d\u00fczen kazand\u0131\u011f\u0131n\u0131 vurgular. Farab\u00ee, mant\u0131\u011f\u0131n Arap\u00e7a’da kurucusu kabul edilir; Aristo mant\u0131\u011f\u0131n\u0131 sadece aktarmakla de\u011fil, \u0130slam ilimleri i\u00e7in i\u015flenebilir h\u00e2le getirmekle \u00f6nem kazan\u0131r. S\u00fcryani ve Bizans mekteplerindeki s\u0131n\u0131rl\u0131 okutulan mant\u0131k k\u00fclliyat\u0131 Farab\u00ee ile geni\u015fletilmi\u015f, \u0130lk Analitikler\u2019in \u00f6tesine ta\u015f\u0131nm\u0131\u015ft\u0131r. B\u00f6ylece \u0130slam d\u00fcnyas\u0131nda tam te\u015fekk\u00fcll\u00fc bir mant\u0131k m\u00fcfredat\u0131 Farab\u00ee ile ortaya \u00e7\u0131kar.<\/p>\n

      \n
    1. \u0130bn S\u00een\u00e2\u2019n\u0131n Mant\u0131\u011fa Getirdi\u011fi Yenilikler<\/strong><\/li>\n<\/ol>\n

      Mant\u0131k tarihinin \u0130bn S\u00een\u00e2 \u00f6ncesi ve sonras\u0131 \u015feklinde ikiye ayr\u0131lmas\u0131 gerekti\u011fi belirtilir. \u0130bn S\u00een\u00e2, Aristoteles\u2019in otoritesine daha rahat yakla\u015fm\u0131\u015f, a\u00e7\u0131klay\u0131c\u0131 de\u011fil kurucu bir tav\u0131r geli\u015ftirmi\u015ftir. Onun yapt\u0131\u011f\u0131 \u00f6nemli yenilikler aras\u0131nda iktir\u00e2n\u00ee\u2013istisn\u00e2\u00ee k\u0131yas ayr\u0131m\u0131, mutlak \u00f6nerme anlay\u0131\u015f\u0131n\u0131n yeniden tan\u0131mlanmas\u0131 ve kipli \u00f6nermelerin kapsam\u0131n\u0131n geni\u015fletilmesi vard\u0131r. Bu yenilikler, hem klasik mant\u0131\u011f\u0131n s\u0131n\u0131rlar\u0131n\u0131 geni\u015fletmi\u015f hem de sonraki mant\u0131k metinlerinin omurgas\u0131n\u0131 olu\u015fturmu\u015ftur.<\/p>\n

        \n
      1. Fahreddin R\u00e2z\u00ee ve Sonras\u0131: Ele\u015ftiri ve Yeniden Kurulu\u015f<\/strong><\/li>\n<\/ol>\n

        \u0130bn S\u00een\u00e2 mant\u0131\u011f\u0131na y\u00f6nelik en \u00f6nemli ele\u015ftiriyi Fahreddin R\u00e2z\u00ee getirmi\u015ftir. R\u00e2z\u00ee hem kelamc\u0131 hem usulc\u00fc kimli\u011fiyle mant\u0131\u011f\u0131 yeniden yorumlam\u0131\u015f, \u015eerhu\u2019l-\u0130\u015f\u00e2r\u00e2t gibi eserlerinde \u0130bn S\u00een\u00e2\u2019y\u0131 ciddi bi\u00e7imde ele\u015ftirmi\u015ftir. Buna ra\u011fmen R\u00e2z\u00ee gelene\u011fi mant\u0131\u011f\u0131 kelam ve f\u0131k\u0131h usul\u00fc i\u00e7in vazge\u00e7ilmez g\u00f6rm\u00fc\u015f, bu yakla\u015f\u0131m Gazz\u00e2l\u00ee\u2019nin \u201cmant\u0131k bilmeyenin ilmine g\u00fcvenilmez\u201d ilkesiyle birle\u015ferek \u015eemsiyye gibi metinlerin olu\u015ftu\u011fu entelekt\u00fcel zemini haz\u0131rlam\u0131\u015ft\u0131r.<\/p>\n

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

        Bu derste Farab\u00ee ile temelleri at\u0131lan, \u0130bn S\u00een\u00e2 ile zirveye \u00e7\u0131kan ve R\u00e2z\u00ee sonras\u0131 yeni bir yorum kazanan mant\u0131k gelene\u011finin \u015eemsiyye metnine nas\u0131l ula\u015ft\u0131\u011f\u0131 a\u00e7\u0131klanm\u0131\u015ft\u0131r. \u015eemsiyye\u2019nin, \u0130bn S\u00een\u00e2c\u0131 mant\u0131\u011f\u0131n \u00f6z\u00fcn\u00fc yans\u0131tan, sonraki as\u0131rlarda medrese e\u011fitiminde standart h\u00e2le gelen bir metin oldu\u011fu g\u00f6r\u00fclmektedir.<\/p>\n

         <\/p>\n

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

        The purpose of this lesson is to explain the elements that shaped the post\u2013Ibn S\u012bn\u0101 logical tradition, the historical background of the Shamsiyya<\/em>, and how the line of F\u0101r\u0101b\u012b and Ibn S\u012bn\u0101 established a renewed logical framework. The intellectual context in which Shamsiyya<\/em> emerged and the defining components of Avicennian logic are examined.<\/p>\n

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

          \n
        1. The Fundamental Sources of the Islamic Logical Tradition<\/strong><\/li>\n<\/ol>\n

          The lesson highlights that the Aristotelian logical corpus gained a new structure and language in the Islamic world through F\u0101r\u0101b\u012b, who is regarded as the founder of logic in Arabic. He expanded the limited curriculum inherited from Syriac and Byzantine schools and established a complete logical syllabus. Thus a fully structured logic tradition in the Islamic world begins with F\u0101r\u0101b\u012b.<\/p>\n

            \n
          1. Innovations Introduced by Ibn S\u012bn\u0101<\/strong><\/li>\n<\/ol>\n

            It is emphasized that the history of logic should be divided into pre-Avicennian and post-Avicennian periods. Ibn S\u012bn\u0101 approached Aristotle more freely and introduced constructive innovations: the distinction between conjunctive and conditional syllogisms, a renewed account of absolute propositions, and a broadened treatment of modal propositions. These developments formed the backbone of later logical works.<\/p>\n

              \n
            1. Fakhr al-D\u012bn al-R\u0101z\u012b and the Reconstruction of Logic<\/strong><\/li>\n<\/ol>\n

              Fakhr al-D\u012bn al-R\u0101z\u012b offered the first major critique of Avicennian logic. Although critical, he regarded logic as indispensable for theology and legal theory. Together with al-Ghaz\u0101l\u012b\u2019s principle that \u201cone who does not know logic cannot be trusted in knowledge,\u201d this environment produced the intellectual conditions that later culminated in works such as the Shamsiyya<\/em>.<\/p>\n

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

              The lesson shows how the logical tradition\u2014founded by F\u0101r\u0101b\u012b, transformed by Ibn S\u012bn\u0101, and reinterpreted by R\u0101z\u012b\u2014eventually shaped the Shamsiyya<\/em>. The text became the standard instructional manual of Avicennian logic in later centuries.<\/p>\n

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

              HARUN KU\u015eLU,K\u00c2T\u0130B\u00ce, \u015eEMS\u0130YYE 1. SEM\u0130NER \u00d6ZET\u0130 Dersin Amac\u0131 Bu dersin […]<\/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-8650","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8650","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=8650"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8650\/revisions"}],"predecessor-version":[{"id":8651,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8650\/revisions\/8651"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8650"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}