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Al-Ikhwan Al-Safa' On The Ethical Dimensions Of Art: An Analysis On Music
(Ilahiyat Bilimleri Arastirma Vakfi, 2018) Kılıç, Muhammet Fatih; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
Since Ancient Geek philosophy, one of the most fundamental problems of the aesthetics has been the relationship between ethics and aesthetics. At the beginning of the questions that determine the nature of this relationship is the question of whether an object which is subjected to the judgment of beauty should have an ethically related content. Until modern times, this question has been answered to the point that, an object which is subjected to the judgment of beauty must also bear an ethical value. This answer states that in order to qualify an object or thing as beautiful in aesthetic sense, it should be connected to the good in ethical sense. From Ancient Greek philosophy to Islamic thought, we can clearly see the ideas and theories about this close relationship between ethics and aesthetics. This study aims to reveal the integrity between ethics and aesthetics in the philosophy of the al-Ikhwan al-Safa', a group of philosophers living in Basra and its environs during 4th/10th century, through the art of music. For this purpose, it is discussed in this article how music influences on human morality in their philosophy. The relationship between music and morality could be established in two ways in the philosophy of the al-Ikhwan: metaphysical and physical ways. When they connect music to metaphysics, they argue that music is a door to metaphysics, unlike the other arts. They refer to the strong effect of music in the human soul when they compare it with the other arts. As an auditory art, music has a richness of meaning that transcends the boundaries of the physical world and language. Through the sense of sight, one knows only what is at his side, but through the sense of hearing he may know the metaphysical truths that transcend time-space dimensions. As an art based on the sense of hearing, music can convey metaphysical truths to the audience differently from the other arts based on the sense of sight. Accordingly, music is a door for humans to direct them to the metaphysical truths and to enrich their morality. The al-Ikhwan al-Safa' assert that music has a divine and prophetic sources. These sources render it in relation to the wisdom. This thought about the source of the music also provides an explanation of the legitimacy of music. In order to emphasize this ground of legitimacy, they give some examples of usage of music used during religious rituals. They also argue that music in these rituals enriches human's morality. Another dimension as a metaphysical level for the relation between music and ethics in the philosophy of the al-Ikhwan is the mathematical basis of music. According to them, mathematics is the first path to the discovery of divine wisdom. This is because God has created the world in a harmony with the supreme proportions that describe the specific relation between the world and the numbers. Music is an art that is located in mathematics and that these supreme proportions could be obviously seen. Accordingly, music presents definitively the truth, divine wisdom and secrets. The al-Ikhwan argue that music is similar and harmonious with the sounds that emerge from the movements of stars and planets. The happiness in the celestial world where there is no generation and corruption is reproduced by the artist in the world of generation and corruption through music. Thus, music increases the desire to rise to the celestial world. This desire is described by the al-Ikhwan as trying to resemble to God. This description demonstrate that they evaluate the nature of music in a metaphysical context. Consequently, performing music, according to them, creates a result that redirects the human to the metaphysics. This metaphysical redirection does not only have a theoretical dimension in the sense that one acquires knowledge of the truth, but also has a practical content in the act of human in the sense of the resemblance to God. This practical content concerns the moral development of a person. Regarding the relation between music and morality, the al-Ikhwan al-Safa' offer a physics-based explanation in addition to these metaphysical bases. They argue that music creates psycho-physiological effects on humans and that the melodies coming out of the strings of the lute influence the four elements; blood, yellow bile, black bile, and phlegm in the human body. The background of this explication is the Hippocratic-Galician medical theory, which has become widespread in the Islamic world since the ninth century. Within this theory, they reveal that music influences the physical and psychological states of human and that it can create permanent moral virtues such as courage, generosity, chastity, and mercifulness.
Ali Al-tusi's Contributions To the Seventeenth Discussion of Al-ghazali's Tahafut
(Beytulhikme Felsefe Cevresi, 2016) Kılıç, Muhammet Fatih; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
In this paper, I analyze the 17th chapter of a 15th century Tahafut work by Ali al-Tusi which is devoted to the problem of causality. This analysis argues that Ali al-Tusi agrees with alGhazali's 17th discussion of causality and presents a number of conceptual and argumentative structures. Like al-Ghazali, Ali al-Tusi argues that the ontological relationship between cause and effect is not necessary and that this non-necessity does not weaken the certainty of our knowledge of the causal order. Ali al-Tusi differs from al-Ghazali by utilizing the concept of nafs al-amr in order to deny causal necessity, applying the distinction between true and ordinary causality for the two realms of causality (i.e. physical and metaphysical), and focusing on the contradictions between the physical and metaphysical explanations of the philosophers' theories of motion. Consequently, Ali al-Tusi's Tahafut cannot be considered as a commentary in the narrow sense, because he goes beyond the original context of al-Ghazali by taking into account post-classical thought on causality.
The analysis of Syriac philosophical activities in the context of translation movements
(SILA SCIENCE, 2012) Doru, Mehmet Nesim; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
Dealing with the Syriac tradition of philosophy through translation activities will provide us more accurate information about philosophical activities of Syrians spanning a wide period such as ten centuries. Otherwise, philosophical activities of Syrians will be limited to a one-way translation movement such as repeated failures in most of the time, and thus, we will be prevented to see the picture as a whole. This study deals with the periods and introduces their basic features.
An Analysis of the Section on Causality in Khojazada's Tahafut
(SCIENTIFIC STUDIES ASSOC-ILMI ETUDLER DERNEGI-ILEM, 2016) Kılıç, Muhammet Fatih; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
In this article, the nineteenth section of Khojazada's (d. 893/1488) Tahafut, which was devoted to the problem of causality in an example of the works under the same title written during the fifteenth century and composed with the patronage of the Ottoman sultan Mehmed II (d. 886/1481), is subjected to a critical analysis. His discussion follows a critical course with respect to al-Ghazali (d. 505/1111) in context. This could be detected most clearly in his vindication of Avicenna (d. 428/1037) against al-Ghazali's accusation of the philosophers' denial of miracles. Moreover, Khojazada's discussion has certain differences with al-Ghazali's at both the conceptual and the argumentative levels. The most striking differences at the argumentative level is Khojazada's grounding of his own conception of revelation and miracles on Avicennia's, rather than al-Ghazali's, theory of prophethood. By the same token, he offered a practical response to the imputation that the Avicennian system leaves no room for the possibility of miracles. At the conceptual level, furthermore, he distinguished between complete and incomplete causes, in contradistinction with al-Ghazali, and thereby opened another ground in order to demonstrate the inability of those natures that he viewed as incomplete causes to produce their own effects. On the other hand, Khojazada concurs with al-Ghazali that causality did not presume an ontological necessity, yet this condition did not incur defects on the certainty of our knowledge.
Applying Ibn Khaldun: the Recovery of a Lost Tradition in Sociology
(Scientific Studies Assoc-ilmi Etudler dernegi-ilem, 2020) Gökdağ, Kamuran; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
[No Abstract Available]
The Approach of Kalām to the Physical Universe: Schools and Breaks
(Anadolu İlahiyat Akademisi, 2023) Cengiz, Yunus; Cengiz, Yunus; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
Kelâmcılar, sekizinci yüzyılın sonlarından itibaren fiziksel evrenle daha fazla ilgilenmişler ve daha önce gündemlerinde olmayan cisim, hareket, durağanlık ve değişim gibi konularda teoriler ortaya koymuşlardır. Kelâm ekollerinin fizik yaklaşımları birbirlerinden farklı olduğu gibi farklı dönemlerdeki fizik hakkında düşünme tarzları da farklıdır. Bu çalışmanın amacı kelâmcıların fiziksel evrene yaklaşımlarını tespit etmektir. Bu bağlamda, kelâmcıların beş farklı yaklaşımının olduğu söylenebilir. Bunlardan birincisi araz taraftarlarıdır. Evrenin arazlardan meydana geldiğini savunan bu yaklaşım cisimlerin bütünlüklü yapılar olarak görülmesinin zihnimizin eseri olduğunu savunur. İkincisi tabiatçı kelâmcılardır. Nazzâm, Câhız ve Sümâme bu yaklaşımı savunan kelâmcılardır. Onların ortak özelliği cisimlerin tabiatlarını kabul etmeleridir. Bu yaklaşıma göre cisimler başka bir müdahaleye gerek kalmaksızın tabiatlarına uygun bir şekilde davranmak zorundadır. Nazzâm, bu yaklaşıma uygun bir teori geliştirmiş ve teorisini tecrübelerle desteklemeye çalışmıştır. Atomculuğu reddeden Nazzâm cisimlerin karşıt bileşenlerden oluştuğunu ve onların sürekli hareket halinde olmalarını sağlayan iç dinamizme sahip olduklarını ısrarla söyler. Câhız ise hayvanların doğasını ve hareketlerini öğrenmek için çokça gözlem yapmanın yanı sıra birtakım deneyler yapmıştır. Kelâmın fizikle ilgili üçüncü yaklaşımın sahipleri ise atomcu kelâmcılardır. Atomculuk kelâmda en yaygın fizik yaklaşımıdır. Bu yaklaşıma göre cisimler sonsuza kadar bölünmez. Evren parçalanmayan parçacıklardan oluşur. Bu yaklaşım atomlar arasında boşlukların olduğunu ısrarla savunur. Bu düşüncelerini savunmak için birtakım örnekler veren atomcu kelâmcılar, cisimlerin tabiata sahip olduğunu kabul etmezler. Bunun yerine evreni açıklamak için itme gücü (i‘timâd) teorisini geliştirmişlerdir. Dördüncü yaklaşımın sahipleri ise hem atomcu hem tabiatçı kelâmcılardır. Ebu’l-Kâsım el-Ka‘bî’nin başını çektiği bu yaklaşım, evrenin atomlardan oluştuğunu ve her cismin bir tabiatının olduğunu savunur. Bu yaklaşım evrende boşluğun olmadığını söyler ve bu düşüncesini birçok tikel fenomeni izah ederek ispatlamaya çalışır. Beşinci yaklaşım ise Aristoteles’in dört neden nazariyesiyle fiziksel evreni değerlendiren kelâmcılardır. Gazâlî sonrasında Eş‘arî kelâmcılar, Aristoteles’in fiziğinin temelini teşkil eden dört neden nazariyesini kelâmî tezleriyle uyumlu hale getirmeye çalışmışlardır. Makalede bunu başarmak için ne tür yöntemlerin takip ettiği ele alınmaktadır.
BEAUTY AND ITS PROJECTION IN CHRISTIAN AND ISLAMIC TRADITION
(SPRINGER, 2011) Türker, Habip; Tymieniecka, AT; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
This essay deals with the conception of beauty and its manner of reflection in Christian and Islamic tradition concisely. Thus some influential thinkers in both traditions are chosen in order to exemplify the common conception of beauty. Christian tradition embraced Greek conception of beauty and art; however it brought a metaphysical depth to Greek conception of beauty in the hands of Christian thinkers. The conception of beauty in Islamic tradition was inspired by the religion and the Hellenistic heritage. However, the most elaborated theories on beauty in both Christian and Islamic tradition were done by mystic philosophers. In both traditions beauty is interpreted as something ontological. Accordingly, beauty is being, not a property added to it accidentally. However, the projections of this common conception of beauty differentiate from each other in some respects. While Christian art emphasizes divine intimacy and tragedy in naturalist perspective, Islamic art concentrates on the statement of the unity, transcendence, and eternity of God in stylized form. Yet, this essay does not overlook counter-examples and different artistic ages in the history.
Culture as 'Ways of Life' or a Mask of Racism? Culturalisation and the Decline of Universalist Views
(AUSTRALIAN CRITICAL RACE & WHITENESS STUDIES ASSOC-ACRAWSA, 2015) Ahmed, Saladdin; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
I begin and conclude the article by arguing that culturalisation has contributed significantly to the decline of the Left and its universal ideals. In the current climate of public opinion, 'race' is no longer used, at least openly, as a scientific truth to justify racism. Instead, 'culture' has become the mysterious term that has made the perpetuation of racist discourse possible. 'Culture', in this newracist worldview, is the unquestioned set of traits continually attributed to the non-White Other, essentially to de-world her Being and de-individualise her personhood. In other words, 'culture', as it is used in the old anthropological sense, is the magic incantation with which the Other is demonised, mystified, and/or ridiculously oversimplified. I focus on the phenomenon of 'culturalisation' as a common new-racist method of de-politicising the Other's affairs and surrounding socio-political phenomena. The article is an attempt to discredit the paradigm of 'culture' as a pseudo-concept used commonly in cultural racism. This cultural racism routinely assumes 'culture' to be a natural given almost exactly as the pseudo-scientific paradigm 'race' was (and is still) used in some discourses of biological racism. If mentality X attributes categorical differences to different groups of people based on A and A is assumed to be natural, ahistorical, and/or metaphysical, then X is a racist mentality. Obviously, A does not have to be skin-colour or 'blood' in order for X to be racist.
Citation - WoS: 2
The Emergence of the Distinction between Complete and Incomplete Causes from Avicenna to al-Abhari
(SCIENTIFIC STUDIES ASSOC-ILMI ETUDLER DERNEGI-ILEM, 2017) Kılıç, Muhammet Fatih; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
In this study, I explore the historical stages of the development of the distinction between complete and incomplete causes (al-'illa al-tamma and al-'illa al-naqisa), which first emerged during the thirteenth century and was frequently in use thereafter in philosophical and theological writings. For this purpose, I trace the evolution of one such passage in Avicenna's (d. 428/1037) Isharat, namely, III.V.8, in the context of causal sufficiency during post-classical Islamic thought. Abu al-Barakat al-Baghdadi (d. 547/1152), Suhrawardi (d. 587/1191), and Fakhr al-Din al-Razi (d. 606/1210), all of whom provided the first examples of a concept of a complete cause, offer an important notion of this distinction. Moreover, we can read al-Razi's definition of a complete cause in his al-Matalib, with regard to its function, as an attempt to include the divine will in the causal processes. However, none of those definitions present a clear distinction between these two types of causes that would enable one to provide a clear definition for a complete cause. The first examples of a clear distinction between these two causes are provided by Athir al-Din al-Abhari (d. 663/1265) and Najm al-Din al-Katibi (d. 675/1277). This distinction occupied an essential place in the chapters of causality included within philosophical and theological texts written after the thirteenth century.
Citation - WoS: 1
Evolving Concepts, Revolving Doors
(SAGE PUBLICATIONS INC, 2015) Azeri, Siyaveş; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
The revolving door is a conceptual device. It was introduced to solve mainly technical problems such as the chimney effect; however, the scope of its application transcends the intentions of its inventor, Theophilius Van Kannel. The revolving door problematizes the relation between different segments of space. It fetishizes space by relativizing and, at same time, absolutizing the difference between inside and outside, and by determining the behavior of inhabitants of social space.
Citation - WoS: 2
Citation - Scopus: 5
The historical possibility and necessity of (Ilyenkov's) anti-innatism
(SAGE PUBLICATIONS LTD, 2017) Azeri, Siyaveş; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
An important aspect of Evald Ilyenkov's theory of social mind is anti-innatism. Anti-innatism is not only the necessary logical outcome of Ilyenkov's overall philosophical system and in particular of his anti-reductionism, but also it is a socio-historically possible and necessary consequence of the capitalist mode of production, which amounts to the formation of a gap between socially formed human knowledge and growth of the productive powers, on the one hand, and value-producing labour, on the other.
Citation - WoS: 1
Citation - Scopus: 2
Horkheimer's Criticism of Husserl
(SAGE PUBLICATIONS INC, 2013) Türker, Habip; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
This article focuses on Max Horkheimer's criticism of Husserl's phenomenology in basic philosophical matters such as method, theory, logic, truth, metaphysics, etc. Horkheimer objects to Husserl's conception of philosophy as a mathesis universalis and of science as relativistic research. However, he finds Husserl's criticism of scientific rationalism the most important step for the legitimacy of philosophy. According to him, Husserl's method is intended to be a science of apriority. But his understanding of apriority is static, is radically abstract, and overlooks the dialectical relation. Therefore, his method is ahistorical and undialectical. Horkheimer does not interpret Husserl's idealism in the sense of classical idealism. However, he believes that the positivistic and Cartesian implications in Husserl's philosophy made his method less fruitful in concrete situations. Consequently, he calls Husserl's phenomenology abstract positivism, traditional theory and a bourgeois ideology. Horkheimer's critique focuses on Husserl's early period of phenomenology.
Hoşgörü Ahlâkı ya da Politiği: Hoşgörüye Teleoloji Yüklemek
(Beytulhikme An International Journal of Philosophy, 2020) Gökdağ, Kamuran; Karadeniz, Sıtkı; 02.06. Department of Philosophy / Felsefe Bölümü; 02.12. Department of Sociology / Sosyoloji Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
Bu makale, hoşgörü ahlakının veya politiğinin varoluş koşullarına ilişkin bir soruşturma aracılığıyla, yakın zamanda biri Yeni Zelanda’da, diğeri Norveç’te meydana gelen iki terör eylemi etrafında örülen söylem ve pratiklerin göstergebilimsel bir analizini yapıyor. Bu soruşturma esnasında, bir taraftan, Kant’ın, referans-değerleri bakımından ahlak yasalarına ilişkin yaptığı mantıksal araştırmadan, diğer taraftan, John Locke’un hoşgörünün varoluş koşullarına içkin teolojiye dair yaptığı örtülü araştırmadan faydalanıyor. Bu müracaatlarla, sözkonusu olaylar sonucunda yeniden gündeme gelen hoşgörü ahlakına ya da politiğine yerleşik kodları ve failleri veya özneleri şeffaflaştırmaya çalışan bu makale, bu anlamda üç temel yapılandırıcı unsur tespit ediyor: Hristiyanlık, Avrupalılık ve boşluk. Belirli varsayımları, yükleri veya yüklenen bir teleolojiyi muhafaza etme eğilimindeki bu sistemde yerleşik faillerinin örtülü bir biçimde nasıl çalıştığını göstermek üzere elek metaforuna müracaat ediliyor. Bu metaforik sistemde Hıristiyanlık ve Avrupalılıkın, hoşgörü ahlakının/politiğinin, Kantçı anlamda, amaç-öznesine karşılık geldiği; boşlukun ise bir taraftan hoşgörüye davet edilen ötekileri referans-değerlerinden arındırma işlevini gördüğü, diğer taraftan ise bu sistemde yerleşik failleri görünmez kıldığı öne sürülüyor.
İbni Sina'nın hudis yorumu
(Mustafa Çevik, 2011) Kılıç, Muhammet Fatih; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
In this article, I shall deal with the concept of huduth (origination) as contextualized by CU Avicenna, which emerges in the context of relation between God and the world, while relating the coming into existence of the world with temporality. Avicenna discusses that there are two kinds of origination according to his classification of the celestial and sublunary world in ontology. Rational beings, celestial souls and bodies, heavenly motion and time depend on this motion are known as essential coming into existence (huduth dhdti). These things are eternal from the point of view of temporality. There is no time difference between them and God who is the ultimate cause of them. The sublunary world consists of matter and bodies of generation and corruption. The various movements of these bodies and the time that depends on the movements are of the topic: temporal coming into existence (huduth zamani).
Citation - WoS: 1
Citation - Scopus: 2
The Influence of Islamic Philosophy on Bar Hebraeus (Abu'l-Faraj Ibn Al-Ibri)
(CUMHURIYET UNIV, FAC THEOLOGY, 2017) Doru, Mehmet Nesim; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
The most important instances of the interaction between Islamic philosophy and Syriac thought can be seen between the 2/7th and 7/13th centuries. In the early periods, Syriac thinkers were more active but then, especially after the 5/11th century in which Islamic philosophy became stronger, Islamic philosophy influenced other philosophical traditions. After this period, Syriac thought came under the influence of Islamic philosophy. Syriac thought was rather influenced by Islamic philosophy than other cultures. In the 7/13th century, the most important figure of Syriac thought, Abu'l-Faraj Ibn al-Ibri (Bar Hebraeus), followed Islamic philosophers and he adapted their works to Syriac thought. He was influenced by Avicenna and Nasir al-Din al-Tusi on theoretical matters of philosophical thought on the one hand, and on the other hand he was influenced by Ghazzali on practical matters of ethics and philosophy of mystical life. In this study, Abu'l-Faraj's intellectual closeness and debt to the abovementioned thinkers will be examined. In other words, this study will examine which particular ideas from these thinkers he was interested in and what he took from them. In addition, this study bears importance for dealing with one of the most important examples of the reflection of Islamic philosophy in non-Muslim cultures.
İslâm Bilim Paradigmasının Oluşum Safhalarının Belirlenimi Üzerine: Bir Deneme Teşebbüsü
(Beytulhikme An International Journal of Philosophy, 2022) Aslan, Sıracettin; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
Bu makale, İslâm bilim paradigmasının, dünyagörüşü (VII. YY.-halen), bilim cemiyeti (VIII-IX. yy.), sorunlar (IX-X. yy.) ve paradigmanın ortaya çıkışı (X. yy.) olmak üzere dört safhada teşekkülünün tamamlandığına yönelik taslak bir çerçeve teklif eder. Bu teklifte dünyagörüşü, paradigmanın her safhasında dinamik bir şekilde mevcut olup bilim cemiyetinin araştırmalarına yön tayin ettiği gibi bunlara işlevsel soyut bir zemin oluşturur. Bilim cemiyeti, dünyagörüşünün ilham ve sevk edici telkin ve talimatlarından güç alarak sürdürdüğü bilimsel araştırmalarla paradigmanın oluşumuna katkı sağlayarak onun lokomotifini oluşturur. Sorunlar safhası, paradigmanın oluşum sürecinde dâhili tezahürleri olmasının yanında esasen bilim cemiyeti ve önceden süregelen paradigma arasındaki meydan okuyuşu/kriz durumunu bütünleyen süreci karşılar. Son olarak bu çalışma İslâm bilim paradigmasının, bilimsel süreç dâhilinde, dünyagörüşü etrafında kümelenen bilim cemiyeti tarafından başvurulan yöntemlerin (birliğinin) ve yapılan tedvîn-tasnif-tertip işlemlerin nezaretinde ve sorunlar safhasının akabinde teşekkülünden söz etmenin imkânını takdim eder.
İşrâk Felsefesine Çağdaş Yaklaşımlar ve Günümüz İran’ında İşrâkîlik
(Beytulhikme, 2021) Doru, Mehmet Nesim; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
Bu çalışma, 12. yüzyılda ortaya çıkan İşrâk felsefesinin günümüzde İran’daki seyrini ele almaktadır. Sühreverdî’den sonra onun ilk dönem şarihleri tarafından karşıtlıklar ve sentezler bağlamında ele alınan İşrak felsefesi tarihi süreçte devam etmiş ve ele alındığı her dönemde farklı sosyal, siyasi ve entelektüel faktörlerle şekillenmiştir. Bugün İran’da hala canlı bir biçimde yaşayan İşrâk felsefesinin Molla Sadrâ okulunun en önemli bileşeni olarak ele alındığını söylemek mümkündür. İran’ın felsefi-entelektüel hayatının şekillenmesinde önemli bir payı olan İşrâk felsefesinin bir tür “sınır” felsefe olduğunun vurgulandığı bu çalışmada aynı zamanda İslam felsefesinin arkaik bir alan olmadığının ve İşrâk felsefesinin günümüzde karşılaştığımız felsefi sorunlara cevap verildiğinde hala bir en önemli kaynaklardan biri olmasının altı çizilmiştir.
John locke epistemolojisinde bilgi ve iman
(2011) Bor, İbrahim; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
Bu çalışmada bilgi kuramının kurucularından kabul edilen J. Locke’ta söz konusu kuramın başlı ca öğelerinin açıklanması, bunların gerekçelendirilme yolu ve birbirleriyle epistemolojik ilişkileri açıklanmaya çalışılacaktır. Çalışmanın kanıtlamaya çalıştığı tezlerin başında, Locke’çu epistemo lojide “bilgi”nin başlıca niteliğini tecrübe ve/veya aklî çıkarıma dayalı “kesinlik” oluştururken kesin bilginin sınırlarının bittiği yerde “iman”ın epistemik işlevinin devreye girdiği iddiası gel mektedir. Bu açıdan Locke’çu epistemolojide imanın bilgiyle ilişkisinin negatif epistemoloji de nebilecek bir yolla temellendirildiği savunulmaktadır.
Citation - WoS: 1
Mu‘tezile’nin İnsan Düşüncesinde Rakip İki Tasavvur: Ebü’l-Hüzeyl ve Nazzâm Gelenekleri
(Nur Muhammed ŞAHİN, 2018) Cengiz, Yunus; Cengiz, Yunus; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
The aim of this article is to illustrate the two human conceptions introduced in the Basran School of Muʿtazila with their reflections on the fields like theoretical physics, epistemology, and ethics. In the Muʿtazilite school that started off with al-Naẓẓām, continued with al-Jāḥiẓ and was grounded on the refutation of atomism, human being is actually a spirit and body is just an instrument. Whereas in the Muʿtazilite school that started off with Abū al-Hudhayl, peaked at al-Qāḍī ʿAbd al-Jabbār and was based on the acceptance of atomism, human being is actually a body and spirit is just a breath incapable of influencing any human actions. These two different attitude toward the conception of human being, have further consequences on the problems of epistemology and ethics. As a matter of fact, al-Naẓẓām and his successors, who accepted the human nature, took up topics like the construction of self, while Abū-Hudhayl and his supporters, who denied the existence of nature or any continuous power, focused on the emergence of action rather than the subject.
The Relationship of Promising as a Speech Act With Ethics and the Fact-Value Problem
(Beytulhikme Felsefe Cevresi, 2024) Bingöl, Sedat; 02.06. Department of Philosophy / Felsefe Bölümü; 02. Faculty of Letters / Edebiyat Fakültesi; 01. Mardin Artuklu University / Mardin Artuklu Üniversitesi
The aim of this paper is to show how value is derived from the fact through the example of promise and to reveal the relationship of this derivation with ethics. This aim will be achieved mainly through the answers of John Searle and Paul Ricoeur to the fact-value problem. Searle tries to solve the problem of whether value can be derived from facts, within the boundaries of the philosophy of language. Ricoeur, on the other hand, thinks that if this derivation is achieved, the problem is an ethics problem. In this paper, I will try to build a bridge between philosophy of language and ethics by presenting the views of Searle and Ricoeur. This effort to establish a connection has the intention of, in a sense, violating the boundaries and distinctions between the two fundamental disciplines of philosophy.

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