Farabî'de nazarî akıl
Nazari akil in Farabi
- Tez No: 480485
- Danışmanlar: YRD. DOÇ. DR. YUNUS KAPLAN
- Tez Türü: Yüksek Lisans
- Konular: Din, Felsefe, Religion, Philosophy
- Anahtar Kelimeler: Belirtilmemiş.
- Yıl: 2017
- Dil: Arapça
- Üniversite: Yüzüncü Yıl Üniversitesi
- Enstitü: Sosyal Bilimler Enstitüsü
- Ana Bilim Dalı: Felsefe ve Din Bilimleri Ana Bilim Dalı
- Bilim Dalı: İslam Felsefesi Bilim Dalı
- Sayfa Sayısı: 128
Özet
İslam filozofları arasında akıl kavramını çeşitli eserlerinde bütün boyutlarıyla inceleyen düşünür Farabi olmuştur.Farabi'nin akıl nazariyesionun epistemolojisi zemininde inşa edilmiştir.Daha çok Aristoteles etkisini yansıtan akıl anlayışında Farabi, aklı ontolojik ve epistemolojik bir ayrıma tabi tutar. Onun felsefesinde akletme hem bir meleke hem de bir ilkedir. Farabi aklı farklı anlamlarda kullanır.Buna göre akıl insanın düşünme kabiliyetidir.İnsan nefsinin yetkinliği ya da insanın eşyanın mahiyetini ve hakikatini kavradığı güçtür. Farabi felsefesinde ay altı dünya da akıl ayüstü âlemde yer alan faal ile ittisali sağlayan vasıtadır. Akletmeyi iki şekilde tarif eden Farabi insanın ameli ve nazari olmak üzere iki akli faaliyet gerçekleştirdiğini ifade eder. Ona göre akıl öncelikle ameli ve nazari olmak üzere ikiye ayrılır.Ameli akıl, insana özgü her türlü dengeli davranışı ortaya koymada etken olan akıldır.Nazari akıl ise nefis cevherinin gelişip olgunlaşarak akıl cevherine dönüşmesinden ibarettir.Özne-nesne ilişkisinde duyulardan gelen izlenimler nazari akıl tarafından üç aşamalı bir değerlendirmeye tabi tutulur ve her aşamadaki bilgi akıl olarak adlandırılır. a) Güç halindeki akıl.Bir bakıma nefis veya nefsin bir cüzü ya da gücüdür.b) Fiil halindeki akıl. Güç halindeki aklın aktif duruma geçmesidir.Bu sayede insan kendini bildiği gibi külli ve aksiyomatik bilgilere de sahip olur. c) Müstefad akıl. Duyu algılarıyla hiçbir ilişkisi bulunmayan bu akıl insanın ulaşabileceği en yüksek düzeydir; sezgi ve ilhama açık olduğu için faal akılla iliş ki kurma imkânına sahip bulunmaktadır.İnsan teorik düzeyde düşünme ve akıl yürütme imkânına bu akıl sayesinde ulaşır. Farabî'nin nazari akıl kavramı ile ilgili bu çalışma onun akıl nazariyesine odaklanarak epistemolojisine farklı bir bakış açısıyla yaklaşmayı amaçlamaktadır. çalışmada öncelikle Farabi'nin hayatı ve İslam felsefesindeki konumu kısaca ele alınmış, daha sonra akıl kavramı üzerinde durulmuştur. İkinci olarak akıl kavramına dair İslam naslarının yanında başta Mu'tezile, ihvan-ı safa, Kindî ve İbn Sîna gibi filozofların getirdikleri tarifler ele alınmıştır.Daha sonra Farabî felsefesinde aklın tariflerine ve nazari akıl kavramına dair açıklamalarına değinilerek konu tamamlanıştır.
Özet (Çeviri)
Theoretical Research (theoretical mind for Al-Farabi) The hilosophers of the East and the West have a difference in the definition and opinions about the nature of mind. The mind has been divided into several branches, some have divided the mind into two parts: the theoretical mind and the practical mind. The theory of the mind, according to the second greatest teacher amongst the Islamic philosophers of the East, discussed the mind as two separate parts: the theoretical mind and the practical mind. This may be a traditional division, however Al-Farabi's researches differed from those who preceded him, both in the West and the East. Al-Farabi discusses the nature of the division, the opinions and the differences between religion and philosophy as well as the importance of this link. None have done this before Al-Farabi, like Al-Kindi and Al-Razi, famous Islamic philosophers preceding him. In the following research, I briefly go over the meaning of Shari'a and the philosophy of the mind. I will concentrate mainly on the theoretical mind as explained by Al-Farabi. We will also be discussing the views and definitions of the wise philosophers and their status in the Holy Quran. In this research, the door to many wise and Muslim philosophers has been approached in order to learn all their philosophical, intellectual and spiritual doctrines, especially the hidden aspects of their philosophical doctrine. With this we was able to clarify the terms and the forms of the theoretical mind and develop my own mind. God has mentioned that the mind and its derivatives in the Quran more than a thousand times. In the Quran, the mind is not a material, but it is known for its function in rationality, reflection and perception; the mind's processes are integrated and interrelation in a purposeful manner. The senses are something the human is better and smarter with and is able to understand facts; it is inside the heart and in the Quran, it states that a right mind cannot do wrong. In addition, the mind, to scholars and wise religious men, is the origin of religion and its foundation. God imposed assumptions on the wise, amongst which survival and safety. The mind is seen as a machine and a dialect that transmits knowledge of things and sciences to the man. The queen of understanding and perception of mental relationships, a man develops by experience of total judgments and a simple essence that is aware of their facts. Among the majority of philosophers of the tools of knowledge, the mind, which is special to the human, has an important role in the process of knowledge. The power of speaking is the power by which the man can understand the mind, analyze it and be aware that there is the theoretical mind and the practical mind. Al-Farabi is the first philosopher who ventures in the philosophy of Islam, the main legacy of Islam philosophy was founded on his hand and on the reconciliation between religion and philosophy. His role is more important than the role of philosophers before him, the foundation of his works on the bases of the Islamic method of mysticism is close to the Shiite doctrine. He was the first to manifest the Greek logic towards the Arab world. The mind comes from the power of speaking, a force of the human soul. It also comes with the power of practical reason in order to allow the human to experience the facts. Due to the theoretical mind, a person is able to distinguish between good and evil. Reason connects the theoretical mind with the practical mind. Both science and wisdom are virtues of the theoretical mind. The practical mind is rationality, reason, and the existence of opinion, and the theoretical mind connects the human to happiness in the two worlds. The theoretical mind understands things connected to business, and the practical mind realizes things related to non-voluntary human actions. The theoretical also influences from below the mind, and the practical is influenced by above and by high principles. Al-Farabi believes that the mind is prepared in the human body (the brain), meaning it is a material that heads the other organs in the body but is headed by the heart, which this contravenes the Quran. The first thing to him is God, the first principle of the Ten Minds, which he has taken from Aflutian's source. The active in Al-Farabi's theory is the faithful spirit; he is the first philosopher to state so. This is rejected by the scholars of the Salaf, before him, such as Ibn Al-Taymiyyah and others. There is no difference between religion and philosophy. They may differ in the expression where the prophet expresses the ideas of the mentality in parables and similarities, while the philosopher expresses his in an abstract scientific language. The prophet communicates with the active mind the method of the imaginative, while the wise and the philosopher communicate it through contemplation, reflection and practical reason.
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