{"id":8662,"date":"2025-12-01T22:19:39","date_gmt":"2025-12-01T19:19:39","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8662"},"modified":"2025-12-01T22:19:39","modified_gmt":"2025-12-01T19:19:39","slug":"harun-kuslukatibi-semsiyye-7-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/harun-kuslukatibi-semsiyye-7-seminer-ozeti\/","title":{"rendered":"HARUN KU\u015eLU,K\u00c2T\u0130B\u00ce, \u015eEMS\u0130YYE 7. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

HARUN KU\u015eLU,K\u00c2T\u0130B\u00ce, \u015eEMS\u0130YYE 7. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu dersin amac\u0131 d\u00fczenli k\u0131yaslar\u0131n \u00f6tesine ge\u00e7erek \u0130slam mant\u0131k gelene\u011finde \u00f6nemli bir yer tutan zincirleme k\u0131yas, hulfi k\u0131yas (olmayana ergi), t\u00fcmevar\u0131m ve analoji gibi istidlal bi\u00e7imlerini a\u00e7\u0131klamak; ayr\u0131ca \u00f6nermelerin epistemik de\u011ferine g\u00f6re yap\u0131lan be\u015fli tasnifi (burhan, cedel, hitabet, \u015fiir, safsata) temellendirmektir. B\u00f6ylece \u0130bn S\u00een\u00e2 ve sonraki mant\u0131k\u00e7\u0131lar\u0131n istidlal anlay\u0131\u015f\u0131n\u0131n hem teknik hem epistemolojik boyutu ortaya konmaktad\u0131r.<\/p>\n

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

    \n
  1. D\u00fczenli K\u0131yaslardan D\u00fczensiz K\u0131yaslara Ge\u00e7i\u015f<\/strong><\/li>\n<\/ol>\n

    Aristoteles mant\u0131\u011f\u0131nda yaln\u0131zca y\u00fcklemli k\u0131yaslar bulunurken \u0130slam mant\u0131k\u00e7\u0131lar\u0131 \u015fartl\u0131 k\u0131yaslar\u0131 da geli\u015ftirmi\u015ftir. \u0130bn S\u00een\u00e2, F\u00e2r\u00e2b\u00ee\u2019den daha ileri giderek \u015fartl\u0131 k\u0131yaslar\u0131 sistemle\u015ftirmi\u015f ve yeni \u00e7\u0131kar\u0131m bi\u00e7imleri ortaya koymu\u015ftur. Kelam gelene\u011finde \u015fartl\u0131 \u00f6nermelerin yo\u011fun kullan\u0131m\u0131, \u0130bn S\u00een\u00e2\u2019n\u0131n bu alandaki geli\u015ftirmelerini etkileyen unsurlardan biridir.<\/p>\n

      \n
    1. Zincirleme K\u0131yas\u0131n Yap\u0131s\u0131 ve \u0130\u015flevi<\/strong><\/li>\n<\/ol>\n

      Zincirleme k\u0131yas bir k\u0131yas\u0131n sonucunun ba\u015fka bir k\u0131yas\u0131n \u00f6nc\u00fcl\u00fc h\u00e2line getirilmesiyle olu\u015fur. \u00d6nceki \u00f6nc\u00fcl\u00fcn y\u00fckleminin sonraki \u00f6nc\u00fcl\u00fcn konusu h\u00e2line gelmesiyle ilerler ve nihayet ilk \u00f6nc\u00fcl\u00fcn konusu ile son \u00f6nc\u00fcl\u00fcn y\u00fcklemi bir araya getirilerek sonu\u00e7 elde edilir. Bu t\u00fcr k\u0131yas epistemik olarak birinci \u015fekil kadar g\u00fc\u00e7l\u00fc g\u00f6r\u00fclmez ancak mant\u0131k gelene\u011finde me\u015fru bir istidlal t\u00fcr\u00fcd\u00fcr.<\/p>\n

        \n
      1. Hulfi K\u0131yas ve Olmayana Ergi Y\u00f6ntemi<\/strong><\/li>\n<\/ol>\n

        Hulfi k\u0131yas, ispat edilmek istenen \u00f6nermenin \u00e7eli\u015fi\u011fini al\u0131p onun imk\u00e2ns\u0131zl\u0131\u011f\u0131n\u0131 (muh\u00e2l olu\u015funu) g\u00f6stererek asl\u0131n\u0131 do\u011frulama i\u015flemidir. \u00c7eli\u015fmezlik ilkesi gere\u011fi iki \u00e7eli\u015fik \u00f6nerme ayn\u0131 anda do\u011fru olamayaca\u011f\u0131 i\u00e7in \u00e7eli\u015fi\u011fin ge\u00e7ersizli\u011fi \u00f6nermenin do\u011frulu\u011funu ispatlar. Kelam gelene\u011finde s\u0131k\u00e7a kullan\u0131lan bir y\u00f6ntemdir.<\/p>\n

          \n
        1. T\u00fcmevar\u0131m\u0131n T\u00fcrleri ve S\u0131n\u0131rlar\u0131<\/strong><\/li>\n<\/ol>\n

          T\u00fcmevar\u0131m tikel g\u00f6zlemlerden t\u00fcmel bir h\u00fckme ula\u015fma i\u015flemidir. Tam t\u00fcmevar\u0131mda fertlerin tamam\u0131 g\u00f6zlemlenir; eksik t\u00fcmevar\u0131mda ise g\u00f6zlemlerin s\u0131n\u0131rl\u0131 olu\u015fu genellemenin kesinli\u011fini zay\u0131flat\u0131r. Bu nedenle eksik t\u00fcmevar\u0131m yak\u00een ifade etmez ve epistemik riske sahiptir.<\/p>\n

            \n
          1. Analoji ve Tikelden Tikele Ge\u00e7i\u015f<\/strong><\/li>\n<\/ol>\n

            Analoji bir tikeldeki h\u00fckm\u00fcn ba\u015fka bir tikelle payla\u015f\u0131lmas\u0131d\u0131r. F\u0131k\u0131h usul\u00fcndeki k\u0131yasa benzer. Filozoflar analojinin yak\u00een vermedi\u011fini savunurken baz\u0131 alimler uygun \u015fartlarda analojinin t\u00fcmden gelime yakla\u015fabilece\u011fini tart\u0131\u015fm\u0131\u015ft\u0131r. Buna ra\u011fmen analoji epistemik de\u011feri bak\u0131m\u0131ndan t\u00fcmden gelimin alt\u0131nda kabul edilir.<\/p>\n

              \n
            1. Burhan\u00ee, Cedeli, Hitab\u00ee, \u015eiirsel ve Sofistik \u00d6nermeler<\/strong><\/li>\n<\/ol>\n

              \u00d6nermeler epistemik de\u011ferlerine g\u00f6re be\u015f s\u0131n\u0131fa ayr\u0131l\u0131r:
              \n\u2013 Burhan\u00ee:<\/strong> Kesin \u00f6nc\u00fcllere dayan\u0131r; evveliyat, m\u00fc\u015fahedat, m\u00fctevatirat, m\u00fccerrebat, hadsiyat ve k\u0131yaslar\u0131 kendinde bar\u0131nd\u0131ran \u00f6nermelerden olu\u015fur.
              \n\u2013 Cedeli:<\/strong> Kar\u015f\u0131 taraf\u0131 ikna etmeye y\u00f6nelik olup m\u00fcsellemat ve makbulat i\u00e7erir.
              \n\u2013 Hitab\u00ee:<\/strong> Kitleyi ikna etmeye y\u00f6neliktir; maznunat ve \u00f6rfi \u00f6nermeler kullan\u0131l\u0131r.
              \n\u2013 \u015eiirsel:<\/strong> Hayale dayan\u0131r; bilgi de\u011fil duygu uyand\u0131rmay\u0131 ama\u00e7lar.
              \n\u2013 Sofistik:<\/strong> Yan\u0131lt\u0131c\u0131d\u0131r; hakikati bozarak g\u00f6r\u00fcnen bir mant\u0131k \u00fcretir.<\/p>\n

                \n
              1. Burhan\u0131n Epistemik Temeli ve Yak\u00een \u00d6nermeleri<\/strong><\/li>\n<\/ol>\n

                Burhan\u00ee \u00e7\u0131kar\u0131m\u0131n temelini olu\u015fturan yak\u00een \u00f6nermeleri alt\u0131 gruptur: evveliyat (a priori h\u00fck\u00fcmler), m\u00fc\u015fahedat (duyusal g\u00f6zlem), m\u00fctevatirat (ink\u00e2r\u0131 m\u00fcmk\u00fcn olmayan nakl\u00ee bilgi), m\u00fccerrebat (tecr\u00fcbe), hadsiyat (sezgisel \u00e7\u0131kar\u0131m) ve k\u0131yaslar\u0131 kendinde i\u00e7eren \u00f6nermeler. Bu \u00f6nermeler kesinlik ifade ettikleri i\u00e7in burhan\u0131n ge\u00e7erlilik \u015fart\u0131n\u0131 sa\u011flar.<\/p>\n

                  \n
                1. Mant\u0131\u011f\u0131n Disiplinler Aras\u0131 Rol\u00fc ve \u0130slam Gelene\u011finde Geli\u015fimi<\/strong><\/li>\n<\/ol>\n

                  \u0130slam mant\u0131k\u00e7\u0131lar\u0131 Aristoteles sonras\u0131 mant\u0131\u011f\u0131 daha ileri bir a\u015famaya ta\u015f\u0131m\u0131\u015f; cedel, burhan ve safsata aras\u0131ndaki ayr\u0131m\u0131 g\u00fc\u00e7lendirmi\u015f; kelami tart\u0131\u015fmalarla mant\u0131\u011f\u0131n etkile\u015fimini art\u0131rm\u0131\u015ft\u0131r. Burhan, cedel ve safsata t\u00fcmel disiplinler olarak kabul edilir; ancak epistemik \u00fcst\u00fcnl\u00fck burhandad\u0131r.<\/p>\n

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

                  Bu derste zincirleme k\u0131yas, hulfi k\u0131yas, t\u00fcmevar\u0131m ve analoji gibi d\u00fczenli k\u0131yaslar\u0131n \u00f6tesine ge\u00e7en \u00e7\u0131kar\u0131m bi\u00e7imleri a\u00e7\u0131klanm\u0131\u015f; ard\u0131ndan burhan, cedel, hitabet, \u015fiir ve safsata olmak \u00fczere \u00f6nermelerin epistemik tasnifi detayland\u0131r\u0131lm\u0131\u015ft\u0131r. B\u00f6ylece \u0130bn S\u00een\u00e2 ve \u0130slam mant\u0131k gelene\u011finde istidlalin hem bi\u00e7imsel hem i\u00e7eriksel y\u00f6n\u00fc sistemli bir b\u00fct\u00fcn h\u00e2linde ortaya konmu\u015ftur.<\/p>\n

                   <\/p>\n

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

                  The purpose of this lesson is to explain the types of inference that go beyond regular syllogisms\u2014such as chain syllogism, reductio ad absurdum, induction and analogy\u2014and to present the fivefold epistemic classification of propositions (demonstrative, dialectical, rhetorical, poetic and sophistical), thereby clarifying the logical and epistemological structure of Islamic logic.<\/p>\n

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

                    \n
                  1. From Regular to Irregular Syllogisms<\/strong><\/li>\n<\/ol>\n

                    While Aristotelian logic includes only categorical syllogisms, Muslim logicians expanded the system with conditional syllogisms. Ibn S\u012bn\u0101 advanced these developments and created new forms of inference influenced partly by kal\u0101m discussions.<\/p>\n

                      \n
                    1. Structure and Function of the Chain Syllogism<\/strong><\/li>\n<\/ol>\n

                      A chain syllogism arises when the conclusion of one syllogism becomes the premise of another. The predicate of each premise becomes the subject of the next until a final conclusion is reached connecting the first subject with the last predicate.<\/p>\n

                        \n
                      1. Reductio ad Absurdum (Hulfi Syllogism)<\/strong><\/li>\n<\/ol>\n

                        This method proves a proposition by demonstrating the impossibility of its contradictory. Since two contradictories cannot both be true, the falsity of one establishes the truth of the other.<\/p>\n

                          \n
                        1. Types and Limits of Induction<\/strong><\/li>\n<\/ol>\n

                          Induction moves from particulars to a universal rule. Complete induction observes all instances; incomplete induction generalizes from limited observations and lacks certainty.<\/p>\n

                            \n
                          1. Analogy and the Transfer of Judgment<\/strong><\/li>\n<\/ol>\n

                            Analogy transfers a judgment from one particular case to another. It does not yield certainty like demonstration but remains a widely used inferential tool, especially in legal reasoning.<\/p>\n

                              \n
                            1. Demonstrative, Dialectical, Rhetorical, Poetic and Sophistical Propositions<\/strong><\/li>\n<\/ol>\n

                              Propositions are classified according to epistemic strength: demonstrative (based on certain premises), dialectical (based on accepted premises), rhetorical (based on widely held assumptions), poetic (based on imagination) and sophistical (based on illusion and deception).<\/p>\n

                                \n
                              1. Foundation of Demonstrative Knowledge<\/strong><\/li>\n<\/ol>\n

                                Demonstrative reasoning is grounded in six types of certain propositions: a priori truths, sensory observations, widely transmitted reports, repeated experiences, intuitive judgments and propositions containing their own implicit syllogism.<\/p>\n

                                  \n
                                1. The Role of Logic in Islamic Intellectual Tradition<\/strong><\/li>\n<\/ol>\n

                                  Islamic logicians expanded and refined syllogistic theory, integrating kal\u0101m debates and establishing a comprehensive hierarchy of epistemic methods in which demonstration holds primacy.<\/p>\n

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

                                  This lesson presented advanced inferential forms, the epistemic hierarchy of propositions and the systematic structure of demonstration within Islamic logic, showing how Ibn S\u012bn\u0101 and later logicians deepened and expanded the Aristotelian tradition.<\/p>\n

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

                                  HARUN KU\u015eLU,K\u00c2T\u0130B\u00ce, \u015eEMS\u0130YYE 7. 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-8662","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8662","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=8662"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8662\/revisions"}],"predecessor-version":[{"id":8663,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8662\/revisions\/8663"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8662"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}