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Turkislamfelsefesitarihi.Pdf TÜRK-İSLÂM FELSEFESİ TARİHİ I FELSEFELİSANS PROGRAMI PROF. DR. M. CÜNEYT KAYA İSTANBUL ÜNİVERSİTESİ AÇIK VE UZAKTAN EĞİTİM FAKÜLTESİ İSTANBUL ÜNİVERSİTESİ AÇIK VE UZAKTAN EĞİTİM FAKÜLTESİ FELSEFE LİSANS PROGRAMI TÜRK-İSLÂM FELSEFESİ TARİHİ I Prof. Dr. M. Cüneyt Kaya Yazar Notu Elinizdeki bu eser, İstanbul Üniversitesi Açık ve Uzaktan Eğitim Fakültesi’nde okutulmak için hazırlanmış bir ders notu niteliğindedir. ÖNSÖZ VII. yüzyılın başlarında kadîm medeniyet havzalarında canlılığını neredeyse kaybetmiş olan felsefe, yaklaşık iki yüzyıl sonra Bağdat’ta başlayan ve Helenistik dünyada oluşan felsefî birikimin Arapça’ya aktarılmasını sağlayan tercüme hareketi sayesinde tekrar hayat buldu. Tercüme edilen eserler, inşa edilmekte olan çok dinli, çok ırklı ve çok kültürlü İslâm medeniyetinin farklı entelektüel ilgi ve ihtiyaçları doğrultusunda müslümanlar tarafından yeniden ele alındı. Bu da dünya felsefe tarihinin en eşsiz felsefî geleneklerinden biri olan İslâm felsefesini tarih sahnesine çıkardı. “Türk-İslâm Felsefesi Tarihi” adıyla iki dönemlik planlanan bu dersin ilk kısmında İslâm felsefesinin mahiyeti, İslâm medeniyetindeki konumu, diğer disiplinlerle ilişkisi, nasıl bir felsefî ve düşünsel ortamda ortaya çıktığı ele alınacak ve ardından İslâm felsefesinin ilk temsilcilerinden Kindî ve Fârâbî’nin felsefî sistemleri ana hatlarıyla incelenecektir. Filozofların hayatları ve eserlerine dair genel bir bilgi verildikten sonra felsefe anlayışları, yöntemleri, metafizik ve kozmoloji anlayışları ile psikoloji ve nefs öğretileri (epistemoloji) üzerinde durulacaktır. I İÇİNDEKİLER ÖNSÖZ ........................................................................................................................................ I KISALTMALAR ..................................................................................................................... IV YAZAR NOTU ......................................................................................................................... V 1.İSLÂM FELSEFESİNİN MAHİYETİ -I ................................................................................ 1 1.1. İslâm Felsefesine Yüklenen Farklı Anlamlar ...................................................................... 7 1.2. Tevârüs Ettiği Felsefî Gelenekler Bağlamında İslam Felsefesi .......................................... 8 2. İSLÂM FELSEFESİNİN MAHİYETİ-II............................................................................. 16 2.1. İslâm Felsefesinin Kapsamı ve İslâm Medeniyetindeki Diğer Entelektüel Geleneklerle İlişkisi ....................................................................................................................................... 22 2.2. İslâm Filozoflarının Etnik Kökenleri ve Dinî Mensubiyetleri İle Felsefeleri Arasındaki İlişki .......................................................................................................................................... 27 2.3. Anahatlarıyla İslam Felsefesinin Tarihî Gelişimi ............................................................. 29 3. YUNANCA’DAN ARAPÇA’YA İNTİKAL EDEN MİRAS: TERCÜME EDİLEN YENİ- EFLÂTUNCULUK .................................................................................................................. 36 3.1. Geç Antik Felsefenin Öne Çıkan Özellikleri ve Plotinus ................................................. 42 3.2. Plotinus-sonrası Eflâtunculuk: “Eflâtun ve Aristoteles Arası Uzlaşmadan” Geç Antik Dönem Felsefî Metinler Külliyatına ........................................................................................ 44 4.YENİ EFLÂTUNCU FELSEFENİN ARAPÇA KONUŞAN DÜNYAYA İNTİKALİ ...... 54 4.1. Okullar ............................................................................................................................... 60 4.2. Tercümeler ........................................................................................................................ 61 4.3. Arapça Yeni Eflâtunculuk: Felsefeyi Anlamak İçin Bir Anahtar ..................................... 62 5. TERCÜME HAREKETİ: SEBEPLERİ VE MAHİYETİ .................................................... 70 5.1. Tercüme Hareketi: Sebepleri ve Mahiyeti ........................................................................ 76 6. KİNDÎ: İSLÂM DÜNYASININ FELSEFEYLE TANIŞMASI .......................................... 87 6.1. Kindî’nin Hayatı ve Eserleri ............................................................................................. 93 6.2. Kindî’nin Mirası ................................................................................................................ 96 6.3. Kindî’nin Yöntem Anlayışı ............................................................................................... 97 7. KİNDÎ’NİN METAFİZİK VE KOZMOLOJİ ANLAYIŞI ............................................... 105 7.1. Kindî’nin Metafizik ve Kozmoloji Anlayışı ................................................................... 111 8. KİNDÎ’NİN PSİKOLOJİ VE BİLGİ TEORİSİ ................................................................. 122 8.1. Kindî’nin Psikoloji ve Bilgi Teorisi ................................................................................ 128 9. FÂRÂBÎ VE İSLÂM FELSEFESİNİN GELİŞİMİ ........................................................... 138 II 9.1. Fârâbî’nin Hayatı ve Eserleri .......................................................................................... 144 10. FÂRÂBÎ VE FELSEFÎ İLİMLER TASNİFİ ................................................................... 153 10.1. Fârâbî ve Felsefî İlimler Tasnifi .................................................................................... 159 11.FÂRÂBÎ’NİN METAFİZİK VE KOZMOLOJİ ÖĞRETİSİ ............................................ 167 11.1. Fârâbî’nin Metafizik ve Kozmoloji Öğretisi ................................................................. 173 12. FÂRÂBÎ’NİN PSİKOLOJİ VE NEFS ÖĞRETİSİ .......................................................... 182 12.1. Fârâbî’nin Psikoloji ve Nefs Öğretisi ............................................................................ 188 13. FÂRÂBÎ’YE GÖRE MANTIK VE FİLOZOFUN EĞİTİMİ .......................................... 197 13.1. Fârâbî’ye Göre Mantık ve Filozofun Eğitimi ................................................................ 203 14.FÂRÂBÎ’NİN TOPLUM VE SİYASET ANLAYIŞI ....................................................... 211 14.1. Fârâbî’nin Toplum ve Siyaset Anlayışı ......................................................................... 217 KAYNAKÇA ......................................................................................................................... 226 III KISALTMALAR c.: Cilt çev.: Çeviren, tercüme eden DİA: Türkiye Diyanet Vakfı İslâm Ansiklopedisi ed.: Editör m.ö.: Milattan önce m.s.: Milattan sonra nşr.: Neşreden, yayınlayan ö.: Ölümü s.:Sayfa sy. Sayı yd.: Yaşadığı dönem ykl.: Yaklaşık IV YAZAR NOTU V 1.İSLÂM FELSEFESİNİN MAHİYETİ -I 1 Bu Bölümde Neler Öğreneceğiz? 1.1. İslâm Felsefesine Yüklenen Farklı Anlamlar 1.2. Tevârüs Ettiği Felsefî Gelenekler Bağlamında İslâm Felsefesi 2 Bölüm Hakkında İlgi Oluşturan Sorular 1. İslam felsefesine yönelik farklı isimlendirmeler çerçevesinde Hıristiyan felsefesi, Yahudi felsefesi, Alman felsefesi, Çin felsefesi… gibi tabirlerin ne anlama gelebileceğini tartışınız. 2. Felsefenin bir ırk veya din ile ilişkilendirilmesinin olumlu veya olumsuz tarafları nelerdir? 3. Felsefenin tüm insanlığa ait ezelî bir bilgeliğin adı olduğu düşüncesini nasıl değerlendiriyorsunuz? 3 Bölümde Hedeflenen Kazanımlar ve Kazanım Yöntemleri Konu Kazanım Kazanımın nasıl elde edileceği veya geliştirileceği 1 İslâm felsefesine yüklenen Okuyarak farklı anlamlara aşina olmak. 1 İslâm felsefesinin miras Okuyarak olarak aldığı felsefî birikim hakkında bilgi sahibi olmak. 4 Anahtar Kavramlar • Hikmet/Felsefe • Kelâm • Tasavvuf • Ezelî hikmet 5 Giriş Bu bölümde özellikle 19. yüzyılın ikinci yarısından itibaren oryantalist çalışmalarla akademik bir çalışma alanı haline gelen “İslâm felsefesi”ne gerek Batı’da gerekse İslam dünyasında yüklenen farklı anlamlar üzerinde durulacak, ardından İslam felsefesinin gerçekte ne olduğu sorusu, İslam dünyasının miras aldığı felsefî gelenekler bağlamında incelenecektir. 6 1.1. İslâm Felsefesine Yüklenen Farklı Anlamlar Kelâm, fıkıh ve tasavvuf gibi disiplinlerle kıyaslandığında, bugün Türkiye’de kendisine yaygın olarak “İslâm felsefesi” olarak atıfta bulunulan alan kadar ismi ve muhtevası tartışmaya açık bir başka disiplin yoktur denilebilir. “İslâm felsefesi” dışında “Arap felsefesi”, “Arapça felsefe”, “Arap-İslâm felsefesi”, “müslüman felsefesi”, “İslâmî felsefe” ve “Türk- İslâm felsefesi” gibi isimlendirmeler, aynımüsemmâ ya (yani isimlendirilen şeye) verilmiş farklı isimlerden ibaret olmayıp her biri, aynı zamandamüse mmânın ne olduğuna, hatta ne olması gerektiğine dair açık veya zımnî kabuller içermektedir: İslâmelsefesi, f İslâm medeniyetinin kurucu unsuru olan Araplar tarafından ortaya konulmuş olmasıanlamında bir “Arap felsefesi” midir? İslâm dünyasında kaleme alınan felsefî eserlerin, müelliflerinin etnik kökeni ne olursa olsun, Arapça kaleme alınmış olması anlamında ,o “Arapça felsefe” olarak mı isimlendirilmelidir? Araplar’ın İslâm medeniyetindeki felsefî hareketin öncüsü olmalarını kabul etmek kaydıyla, farklı etnik kökenlerden gelen filozofların dışlanmaması açısından bu disiplin “Arap-İslâm felsefesi” olarak mı adlandırılmalıdır? İslâm felsefesi, etnik kökenleri ne olursa olsun sadece din olarak İslâm’a bağlı olan müslüman filozoflar
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