Felsefe Bölümü Koleksiyonu

Permanent URI for this collectionhttps://hdl.handle.net/20.500.12514/71

Browse

Now showing 1 - 9 of 9

The actual and the possible: modality and metaphysics in modern philosophy, edited by M. Sinclair, Oxford, Oxford University Press, 2017, 256 pp., £50.00, ISBN 9780198786436
(2018) Mert Can Yirmibeş
This new collection comprises nine essays offering a wide array of views on modal metaphysics. One of the aims of the collection is to provide a recent survey of modal theories from the seventeenth century to the twentieth century. The book presents ‘analytic’ and ‘continental’ theories in modal metaphysics, with many diversely interpreted subjects, including the subjectivity and objectivity of modalities and the notion of possibility that was a focus of seventeenth- to twentieth-century modal metaphysics. The book provides interpretations of modal theories and responses to more contemporary issues, such as the (ir)reducibility of modal categories. The essays take diverse approaches, with some more exegetical and some engaging critically with the literature. Here I consider four essays within the volume that exemplify these approaches.
The analysis of Syriac philosophical activities in the context of translation movements
(SILA SCIENCE, 2012) Doru, Mehmet Nesim
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
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.
BEAUTY AND ITS PROJECTION IN CHRISTIAN AND ISLAMIC TRADITION
(SPRINGER, 2011) Turker, Habip; Tymieniecka, AT
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.
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
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.
Forgetfulness and world in husserl and heidegger
(2017) Dalar, İbrahim
This dissertation deals with the ways in which Husserl and Heidegger constitute the relationship between forgetfulness and world. I will examine the Cartesian view of the world as a ground to analyse the structure of forgetfulness in both. Therefore, I will respectively expound their accounts, and focus on how they break with the Cartesian tradition and overcome forgetfulness. I will contest Heidegger's claim that Husserl remains in the grip of Cartesian assumptions of the world, and argue that it is Heidegger himself who remains loyal to the Cartesian enterprise through forgetting the embodiment of Dasein and the sensuous material world. My study concludes that Husserl's coherent and distinctive phenomenological analyses on consciousness, subjectivity, lifeworld, embodiment, spatiality, and intersubjectivity can overcome the forgetfulness of the lifeworld, which is inherited from Descartes
Modal Foundationalism in Brandom´s Interpretation of Hegel
(Universidad de Malaga, 2023) Yirmibeş, Mert Can
Brandom’s reading of Hegel’s metaphysics offers an excitingly rich inter-pretation within the context of contemporary modal metaphysics. Brandom reads Hegel’s determinate negation in the way that the concepts of material incompatibility and ma-terial consequence relations operate. Brandom recognizes incompatibility as a modal concept and places it as a primitive in the foundation of Hegel’s metaphysics. This paper examines of Brandom’s modal foundationalist claim in comparison to how Hegel conceives of moda-lity in his Logic. Upon this examination, the paper suggests that Brandom’s interpretation remains problematically indifferent to the anti-foundationalist aspect of Hegel’s Logic and Hegel’s understanding of modality.
Nahum Brown. Hegel’s Actuality Chapter of the Science of Logic: A Commentary
(2020) Mert Can Yirmibeş
Hegel’s modal theory has always drawn the attention of Hegel scholars but only a few works have closely examined what he argues in his treatment of modality. Nahum Brown’s book contributes to this specific field without concerning itself with the global arguments of Hegel’s Logic, and without drawing a global conclusion from Hegel’s local arguments. The book offers readers a detailed guide to Hegel’s modal theory. Hegel’s Logic allows local readings by restricting the category in question to its own logical development in order to reveal the truth of categories. Brown elegantly benefits from this aspect of the Logic, thereby making explicit Hegel’s local arguments for those who are familiar with Hegel’s Logic but not with his discussion of modality, and also for those who are not familiar with Hegel’s Logic but are familiar with modal metaphysics. Brown’s book has the potential to address both Hegelian and non-Hegelian readerships by undertaking the difficult task of regenerating Hegel’s complex arguments under twenty-seven rigid premises. These premises render Hegel’s arguments more approachable for those who are not familiar with Hegel’s vocabulary. Although he is aware that, for some readers, the rigidity of the premises may incur the risk of failing to represent Hegel’s transitional ideas and concepts, Brown defends his position on the grounds that it reveals the mechanics of Hegel’s dialectic in a clear and detailed way (p. xv).
Schools of Islamic Philosophy in Melaye Jiziri's Diwan
(2016) Doru, Mehmet Nesim
Melāyē Jizīrī (Mullah Ahmad al-Jazarī) is a Muslim thinker who lived between the end of 16th century and the middle of 17th century. His work, Dīwān, is written in Kurdish (Kurmanjī dialect) language. Many Kurdish scholars, poets and wises were under the influence of al-Jizīrī. In that respect, his work was examinated in Kurdish madrasahs and lodges, almost as a holy text, throughout centuries. The aim of this work is to explore the ways in which his Dīwān intersects with school of Islamic philosophy. In other words this work is restricted to dealing with Melā's approach to Peripatetic, illuminationism and Sufism, which are wellknown schools of Islamic philosophy.

Browse

Browsing Felsefe Bölümü Koleksiyonu by Language "en"