{"id":286,"date":"2013-04-26T10:25:18","date_gmt":"2013-04-26T07:25:18","guid":{"rendered":"https:\/\/tr.uyghuracademy.org\/?p=286"},"modified":"2013-04-26T10:25:18","modified_gmt":"2013-04-26T07:25:18","slug":"ibn-i-sina-980-1037","status":"publish","type":"post","link":"https:\/\/tr.uyghuracademy.org\/?p=286","title":{"rendered":"\u0130bn-i Sina (980-1037)"},"content":{"rendered":"

\"\u0130bni<\/a>\u0130slam filozofu. Aristoteles\u00e7i felsefe anlay\u0131\u015f\u0131n\u0131 \u0130slam d\u00fc\u015f\u00fcncesine g\u00f6re yorumlayarak, yaymaya \u00e7al\u0131\u015fm\u0131\u015f, g\u00f6rg\u00fcc\u00fc-us\u00e7u bir y\u00f6ntemin geli\u015fmesine katk\u0131da bulunmu\u015ftur.
\nBuhara yak\u0131nlar\u0131nda Hormisen\u2019de do\u011fdu, 21 Haziran 1037\u2032de Hemedan\u2019da \u00f6ld\u00fc. Ger\u00e7ek ad\u0131 Ebu\u2019l-Ali el-H\u00fcseyin b. Abdullah \u0130bn Sina\u2019d\u0131r. Babas\u0131, Belh\u2019ten g\u00f6\u00e7erek Buhara\u2019ya yerle\u015fmi\u015f, Samano\u011fullar\u0131 h\u00fck\u00fcmdarlar\u0131ndan II. Nuh d\u00f6neminde sarayla ili\u015fki kurmu\u015f, y\u00fcksek g\u00f6revler alm\u0131\u015f olan Abdullah adl\u0131 birisidir. \u0130bn Sina, \u00f6nce babas\u0131ndan, sonra \u00e7a\u011f\u0131n \u00f6nde gelen bilginlerinden Natil\u00ee ve \u0130smail Zahid\u2019den mant\u0131k, matematik, g\u00f6kbilim \u00f6\u011frenimi g\u00f6rd\u00fc. Bir s\u00fcre t\u0131pla ilgilendi, \u00f6zellikle, hastal\u0131klar\u0131n ortaya \u00e7\u0131k\u0131\u015f ve yay\u0131l\u0131\u015f nedenlerini ara\u015ft\u0131rd\u0131, sa\u011f\u0131lt\u0131mla u\u011fra\u015ft\u0131. Bu alandaki ba\u015far\u0131s\u0131 nedeniyle, II. Nuh\u2019un \u00f6zel hekimi olarak g\u00f6revlendirildi, onu sa\u011fl\u0131\u011fa kavu\u015fturunca, d\u00f6nemin \u00f6nde gelen t\u0131p bilginlerinden biri olarak \u00f6nem kazand\u0131.
\n\u0130bn Sina\u2019n\u0131n felsefeye kar\u015f\u0131 ilgisi deney bilimleriyle ba\u015flam\u0131\u015f, Aristoteles ve Yeni-Platoncu g\u00f6r\u00fc\u015fleri incelemekle geli\u015fmi\u015ftir. \u0130slam ve Yunan filozoflar\u0131n\u0131n g\u00f6r\u00fc\u015flerini yorumlayan ve ele\u015ftiren \u0130bn Sina\u2019n\u0131n ele ald\u0131\u011f\u0131 sorunlar genellikle, Aristoteles ve Farabi\u2019nin d\u00fc\u015f\u00fcnceleriyle ba\u011f\u0131ml\u0131d\u0131r. Bunlar da, bilgi, mant\u0131k, evren (fizik), ruhbilim, metafizik, ahlak, tanr\u0131bilim ve bilimlerin s\u0131n\u0131fland\u0131r\u0131lmas\u0131d\u0131r. Belli bir d\u00fc\u015f\u00fcnce dizgesine g\u00f6re yap\u0131lan bu d\u00fczenlemede her sorun ba\u011f\u0131ms\u0131z olarak ele al\u0131n\u0131p \u00e7\u00f6z\u00fcm\u00fcne \u00e7al\u0131\u015f\u0131l\u0131r.
\nBilgi sezgi ile kazan\u0131lan kesin ilkelere g\u00f6re sonu\u00e7lama yoluyla sa\u011flan\u0131r. Bu nedenle, bilginin ger\u00e7ek kayna\u011f\u0131 sezgidir. Bilginin olu\u015fmas\u0131nda deneyin de etkisi vard\u0131r, ancak bu etki usun genel ge\u00e7erlik ta\u015f\u0131yan kurallar\u0131na uygundur. Ona g\u00f6re \u201cb\u00fct\u00fcn bilgi t\u00fcrleri usa uygun bi\u00e7imlerden olu\u015fur.\u201d Bilginin kesinli\u011fi ve do\u011frulu\u011fu usun genel kurallar\u0131yla olan uygunlu\u011funa ba\u011fl\u0131d\u0131r. Us kurallar\u0131, insan\u0131n anl\u0131\u011f\u0131nda do\u011fu\u015ftan bulunan, de\u011fi\u015fmez ve genel ge\u00e7erlik ta\u015f\u0131yan ilkelerdir. Sonradan, duyularla kazan\u0131lan bilgi i\u00e7in de bu kurallara uygunluk ge\u00e7erlidir. Deney verileri us ilkelerine g\u00f6re, yeni bir i\u015flemden ge\u00e7irilerek bi\u00e7imlenir, onlar\u0131n bundan \u00f6te bir \u00f6nem ve anlam\u0131 yoktur. \u00c7eli\u015fmezlik, \u00f6zde\u015flik ve \u00f6teki varl\u0131k ilkeleri, usta bulunur, deneyden gelmez.
\n\u0130bn Sina\u2019ya g\u00f6re varl\u0131k, tasarlamakla ba\u011flant\u0131l\u0131d\u0131r. B\u00fct\u00fcn d\u00fc\u015f\u00fcn\u00fclenler vard\u0131r ve var olanlar tasarlanabilen d\u00fc\u015f\u00fcn\u00fcl\u00fcr bi\u00e7imlerdir (makuller). Bu nedenle, d\u00fc\u015f\u00fcnmekle var olmak \u00f6zde\u015ftir. Atomcu g\u00f6r\u00fc\u015f\u00fcn ileri s\u00fcrd\u00fc\u011f\u00fc nitelikte bir bo\u015fluk yoktur. Uzay ise, bir nesnenin kaplad\u0131\u011f\u0131 yerin i\u00e7 y\u00fcz\u00fcd\u00fcr. Varl\u0131k kavram\u0131 alt\u0131nda toplanan b\u00fct\u00fcn nesnelerin de\u011fi\u015fmeyen, s\u0131n\u0131r ve niteliklerini koruyan belli bir yeri vard\u0131r. Devinme, bir nesnenin uzayda eyleme ge\u00e7i\u015fidir.
\nMant\u0131k insan\u0131 ger\u00e7eklere ula\u015ft\u0131rmaz, yaln\u0131z birtak\u0131m yan\u0131lmalardan korur. D\u00fc\u015f\u00fcnme yetisi ger\u00e7e\u011fi kavramak i\u00e7in mant\u0131ktan ge\u00e7ici bir ara\u00e7 olarak yararlan\u0131r. D\u00fc\u015f\u00fcnme eyleminin sa\u011fl\u0131kl\u0131 olmas\u0131 i\u00e7in mant\u0131k, ilkeler ve kurallar koyabilir, anl\u0131kta bulunan ve bilinen bilgilerden yola \u00e7\u0131karak, bilinmeyenleri saptama olana\u011f\u0131 sa\u011flar. Bu \u00f6zelli\u011fi nedeniyle, mant\u0131k, d\u00fc\u015f\u00fcnmenin genel kurallar\u0131n\u0131 bulan, d\u00fczenleyen, bu kurallar aras\u0131ndaki gerekli ba\u011flant\u0131y\u0131 ve birli\u011fi kuran bir bilimdir. Mant\u0131k kurallar\u0131, genel ge\u00e7erlik ta\u015f\u0131yan ve de\u011fi\u015fmeyen kesin kurallard\u0131r. Mant\u0131\u011f\u0131n kavramlar ve yarg\u0131lar olmak \u00fczere iki alan\u0131 vard\u0131r. Her bilimsel bilgi ya kavram ya da yarg\u0131lara dayan\u0131r. Kavram, ilk bilgidir ve terim ya da terim yerine ge\u00e7en bir nesneyle kazan\u0131l\u0131r. Yarg\u0131 ise, tas\u0131mla kazan\u0131l\u0131r.
\nMant\u0131\u011f\u0131n konusu incelenirken, tan\u0131m temel al\u0131nmal\u0131d\u0131r. Tan\u0131mlar birbirlerine ba\u011fland\u0131klar\u0131nda, kan\u0131t ve \u00e7\u0131kar\u0131ma var\u0131l\u0131r. Kavram, \u00f6nce tekil bir alg\u0131d\u0131r (sezgi). Yarg\u0131 ise, iki tekil terim aras\u0131ndaki ili\u015fkidir. Kavramlar, a\u00e7\u0131k ve kapal\u0131 belirleme olarak ikiye ayr\u0131l\u0131r. Varl\u0131\u011f\u0131n, t\u00f6z, nicelik, nitelik, ili\u015fki, yer, zaman, durum, iyelik, etki, edilgi gibi on kategorisi vard\u0131r.
\n\u0130bn Sina mant\u0131\u011f\u0131nda en \u00f6nemli yeri tan\u0131m tutar. Bir kavram\u0131 tan\u0131mlamak i\u00e7in, bu kavram\u0131n bireylerinden biri g\u00f6z \u00f6n\u00fcne al\u0131nmal\u0131d\u0131r. Tikelin belirlenmesi t\u00fcmelden kolayd\u0131r. Eksiksiz bir tan\u0131m yak\u0131n cins ile yap\u0131lmal\u0131d\u0131r. En yetkin tan\u0131msa, kavram\u0131n yak\u0131n cinsi ile t\u00fcrsel ayr\u0131mdan olu\u015fur. Tan\u0131m ikiye ayr\u0131l\u0131r; Ger\u00e7ek tan\u0131m ve s\u00f6zc\u00fck tan\u0131mlar\u0131.
\n\u00d6nermeler, y\u00fcklemli ve ko\u015fullu olabilirler. Y\u00fcklemli \u00f6nerme, bir d\u00fc\u015f\u00fcnce \u00f6tekine y\u00fcklendi\u011fi zaman ya onaylan\u0131r ya da yads\u0131n\u0131r. Ko\u015fullu \u00f6nermeler, bir \u00f6tekinin ko\u015fulu ya da sonucu olarak ba\u011flanan terimlerde g\u00f6r\u00fcl\u00fcr. \u00d6nermeler varsay\u0131ml\u0131, nitelik ve nicelikleri bak\u0131m\u0131ndan, tekil, belirsiz ve belirli olur. Tas\u0131m, biti\u015fik ve ayr\u0131k olmak \u00fczere ikiye ayr\u0131l\u0131r. Biti\u015fik tas\u0131mlar\u0131n \u00f6nc\u00fcleri anlam bak\u0131m\u0131ndan, sonu\u00e7 \u00f6nermesini i\u00e7erir. Ayr\u0131k tas\u0131mlarda ise sonu\u00e7 \u00f6nermesi \u00f6nc\u00fcllerde bulunabilir.
\nT\u00fcmeller, b\u00fct\u00fcn varl\u0131k t\u00fcrlerinin olu\u015fumundan \u00f6nce, Tanr\u0131 d\u00fc\u015f\u00fcncesinde, birer tanr\u0131sal kavram olarak vard\u0131r. Varl\u0131klar\u0131n olu\u015f nedeni ve onlara bi\u00e7im kazand\u0131ran t\u00fcmellerdir. T\u00fcmeller Tanr\u0131\u2019da ussal olarak bulunan, nesnelerde ve bireylerde i\u00e7kin olan, \u00f6teki de nesnelerin d\u0131\u015f\u0131nda ve anl\u0131kla birlikte olan mant\u0131ksal t\u00fcmel diye \u00fc\u00e7e ayr\u0131l\u0131r. Birinci t\u00fcre giren t\u00fcmel, metafizi\u011fi ilgilendirir. \u0130bn Sina fizi\u011fi, metafizi\u011fe giri\u015f olarak d\u00fc\u015f\u00fcn\u00fcr.
\nFizi\u011fin konusu madde ve bi\u00e7imden olu\u015fan nesnelerdir. Bi\u00e7im, maddeden \u00f6nce yarat\u0131lm\u0131\u015ft\u0131r. Maddeye bir t\u00f6z \u00f6zelli\u011fi kazand\u0131ran bi\u00e7imdir. Maddeden sonra ilinek gelir. Bi\u00e7imler maddeye, ilinekler ise, t\u00f6ze kat\u0131l\u0131r. Do\u011fal nesneler kendi \u00f6z ve nitelikleriyle bilinir. B\u00fct\u00fcn nitelikler de birinci nitelikler ve ikinci nitelikler olmak \u00fczere ikiye ayr\u0131l\u0131r. Birinci nitelikler nesnelere ba\u011fl\u0131d\u0131r, ikinciler ise, nesnelerden ayr\u0131 olarak varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr. \u0130bn Sina\u2019ya g\u00f6re, nesnel evrende bulunan g\u00fc\u00e7 ve devinimin temelini ikinci nitelikler olu\u015fturur. Nesneler, kendilerinde bulunan gizli g\u00fc\u00e7le devinime ge\u00e7erler. Bu g\u00fc\u00e7 ise, do\u011fal g\u00fc\u00e7, \u00f6znel g\u00fc\u00e7, tinsel g\u00fc\u00e7 olmak \u00fczere \u00fc\u00e7 t\u00fcrl\u00fcd\u00fcr. Do\u011fal g\u00fc\u00e7, nesnede do\u011fal bi\u00e7im ve yerlerle ilgili nitelikleri ta\u015f\u0131r. \u00c7ekim ve a\u011f\u0131rl\u0131k bu t\u00fcrdendir. \u00d6znel g\u00fc\u00e7, nesneyi devingen ya da dura\u011fan duruma getirir. Bunda da, bilin\u00e7li ya da bilin\u00e7siz olma \u00f6zelli\u011fi bulunur. Tinsel g\u00fc\u00e7, herhangi bir organ\u0131n, arac\u0131n yard\u0131m\u0131 olmaks\u0131z\u0131n do\u011frudan do\u011fruya bir isten\u00e7le eylemde bulunmaktad\u0131r. Buna, g\u00f6kkatlar\u0131n\u0131n \u00f6zleri ad\u0131 da verilir. \u0130bn Sina\u2019n\u0131n geli\u015ftirdi\u011fi bu g\u00fc\u00e7 kuram\u0131n\u0131n kayna\u011f\u0131 Aristoteles ve Yeni-Platonculuk\u2019tur. Ancak, o bu g\u00fc\u00e7lerin sonsuz oldu\u011fu kan\u0131s\u0131nda de\u011fildir. Ona g\u00f6re, zaman ve devinim kavramlar\u0131 da birbirine ba\u011fl\u0131d\u0131r, \u00e7\u00fcnk\u00fc, devinimin bulunmad\u0131\u011f\u0131, alg\u0131lanmad\u0131\u011f\u0131 bir yerde zaman da yoktur.
\n\u0130bn Sina\u2019n\u0131n felsefesinde, Aristotelesi\u2019in geli\u015ftirdi\u011fi d\u00fc\u015f\u00fcnce dizgesine uygun olarak, ruh kavram\u0131n\u0131n \u00f6nemli bir yer tuttu\u011fu g\u00f6r\u00fcl\u00fcr. Ona g\u00f6re, biri bitkisel, \u00f6teki insanla ilgili olmak \u00fczere, iki t\u00fcrl\u00fc ruh vard\u0131r. \u0130nsan ruhu, g\u00f6vdeye gereksinme duymadan, do\u011frudan do\u011fruya kendini bilir, bu nedenle, tinsel bir t\u00f6zd\u00fcr. G\u00f6vdeyi devindiren, ona dirilik kazand\u0131ran bu t\u00f6z\u00fcn ba\u015fka bir \u00f6zelli\u011fi de, yetkin d\u00fc\u015f\u00fcnme yetene\u011fi anl\u0131k olmas\u0131d\u0131r. D\u00fc\u015f\u00fcnme eylemi yaratan ruhtur, o g\u00f6vdeyi gerektirmez, ancak g\u00f6vde var olabilmek i\u00e7in tini gereksinir. \u0130nsan ruhu g\u00f6vde bi\u00e7iminde de\u011fildir, usa uygun bi\u00e7imleri kavramaya elveri\u015fli bir t\u00f6z oldu\u011fundan, g\u00f6vdesel yap\u0131da yer alamaz. G\u00f6vde, b\u00f6l\u00fcnebilen \u00f6\u011felerden olu\u015fmu\u015f bir b\u00fct\u00fcnd\u00fcr, oysa tin, bir birliktir, b\u00f6l\u00fcnmeye elveri\u015fli de\u011fildir, s\u00fcrekli olarak \u00f6z\u00fcn\u00fc ve birli\u011fini korur. Tin, b\u00fct\u00fcn izlenimleri g\u00f6vde arac\u0131l\u0131\u011f\u0131yla al\u0131r, anl\u0131k yoluyla kavramlar\u0131, kavramlara dayanarak usa vurmay\u0131 olu\u015fturur. Bu y\u00fczden, g\u00f6vdeyle dolayl\u0131 bir ba\u011flant\u0131s\u0131 vard\u0131r. Ancak, bu ba\u011flant\u0131 tin i\u00e7in bir olu\u015f ko\u015fulu de\u011fildir.
\nCanl\u0131 sorununa, g\u00f6zleme dayal\u0131 bir ruhbilim anlay\u0131\u015f\u0131yla \u00e7\u00f6z\u00fcm arayan \u0130bn Sina\u2019ya g\u00f6re dirilik bir bile\u015fimdir. Do\u011fal organlar\u0131n, g\u00f6ksel g\u00fc\u00e7ler yard\u0131m\u0131yla bile\u015fmesinden canl\u0131lar ortaya \u00e7\u0131kar. Bu olay da, belli a\u015famalara uygun olarak ger\u00e7ekle\u015fir. \u0130lk ortaya \u00e7\u0131kan canl\u0131 bitkidir. Bitkide tohumla \u00fcreme, beslenme ve b\u00fcy\u00fcme g\u00fc\u00e7leri vard\u0131r. \u0130kinci a\u015famada ortaya \u00e7\u0131kan hayvanda ise, kendi kendine devinme ve alg\u0131 g\u00fc\u00e7leri bulunur. Devinme g\u00fcc\u00fcnden isteme ve \u00f6fke do\u011far. Alg\u0131 g\u00fcc\u00fc de, i\u00e7 ve d\u0131\u015f alg\u0131 olmak \u00fczere ikiye ayr\u0131l\u0131r. \u0130nsan \u00f6z\u00fc do\u011fal evrim s\u00fcrecinde en \u00fcst d\u00fczeyde ger\u00e7ekle\u015fmi\u015f bir olu\u015fumdur, bu nedenle, \u00f6teki varl\u0131klardan ayr\u0131l\u0131r. \u0130nsanda d\u0131\u015f alg\u0131 duyumlarla, i\u00e7 alg\u0131 da , beynin \u00f6n bo\u015flu\u011funda bulunan ortak duyu ile sa\u011flan\u0131r. Duyularla al\u0131nan izlenimler bu ortak duyu ile beyne gider. Beynin, \u00f6n bo\u015flu\u011funda sonunda, tasarlama yetisi bulunur. Bu yeti duyu izlenimlerini sa\u011flamaya yarar. \u0130nsan i\u00e7in en \u00f6nemli olan d\u00fc\u015f\u00fcnen \u00f6z yap\u0131c\u0131 ve bilici g\u00fc\u00e7lerle donat\u0131lm\u0131\u015ft\u0131r. Yap\u0131c\u0131 g\u00fc\u00e7 (us) gerekli ve \u00f6zel eylemler i\u00e7in g\u00f6vdeyi uyar\u0131r. Bilici g\u00fc\u00e7 ise, yap\u0131c\u0131 g\u00fcc\u00fc y\u00f6nlendirir. \u00d6zdekten ayr\u0131lan t\u00fcmel bi\u00e7imlerin izlerini al\u0131r. Bu bi\u00e7imler soyutsa onlar\u0131 kavrar, de\u011filse soyutlayarak kavrar. \u0130nsanda iyiyi k\u00f6t\u00fcden, yararl\u0131y\u0131 yarars\u0131zdan ay\u0131ran yap\u0131c\u0131 g\u00fc\u00e7t\u00fcr, bu nedenle bir isten\u00e7 niteli\u011findedir.
\nUs konusunda \u0130bn Sina ayr\u0131 bir d\u00fc\u015f\u00fcnce ortaya atm\u0131\u015ft\u0131r. Ona g\u00f6re us be\u015f t\u00fcrl\u00fcd\u00fcr. \u00d6zdeksel us, b\u00fct\u00fcn insanlarda ortak olup, kavramay\u0131, bilmeyi sa\u011flayan bir yetenektir. Bir yeti olarak i\u015flek us, yal\u0131n, a\u00e7\u0131k ve se\u00e7ik olan\u0131 bilir, eyleme y\u00f6neliktir, dura\u011fan bir g\u00fc\u00e7 niteli\u011finde de\u011fildir. Eylemsel us, kazan\u0131lm\u0131\u015f verileri kavrar ve ikinci a\u015famada bulunan ustan daha \u00fcst\u00fcnd\u00fcr. Kazan\u0131lm\u0131\u015f us, kendisine verilen ve d\u00fc\u015f\u00fcnebilen nesneleri bilir. A\u015fama bak\u0131m\u0131ndan usun olgunluk basama\u011f\u0131nda bulunur. Bu a\u015famada usun kavrayabilece\u011fi konular kendi \u00f6z\u00fcnde de vard\u0131r. Kutsal us, usun en y\u00fcksek a\u015famas\u0131d\u0131r. B\u00fct\u00fcn varl\u0131k t\u00fcrlerinin \u00f6z\u00fcn\u00fc, kayna\u011f\u0131n\u0131, onlar\u0131 olu\u015fturan g\u00fcc\u00fc, ba\u015fka bir arac\u0131ya gereksinme duymadan, bir b\u00fct\u00fcnl\u00fck i\u00e7inde kavrar.
\n\u0130nsan, ayr\u0131nt\u0131lar\u0131 duyularla alg\u0131lar, t\u00fcmelleri usla kavrar. T\u00fcmelleri kavrayan yetkin us, nesneleri anlama yetene\u011fi olan etkin usa olanak sa\u011flar. \u0130nsan usunun alg\u0131lad\u0131\u011f\u0131 ayr\u0131nt\u0131lar, kendi varl\u0131klar\u0131 dolay\u0131s\u0131yla de\u011fil, nedenleri y\u00fcz\u00fcnden vard\u0131r. Us, bu kavranabilir nesneleri kazanabilmek i\u00e7in ilkin duyu verilerinden yararlan\u0131r. Sonra duyu verilerini usun genel kurallar\u0131na g\u00f6re i\u015flemden ge\u00e7irir, yarg\u0131lar\u0131 ortaya koymada onlar\u0131 a\u015far.
\nYarat\u0131l\u0131\u015f konusunda \u0130bn Sina, varl\u0131\u011f\u0131n s\u0131ral\u0131 d\u00fczeninde, \u201cbir\u2019den bir \u00e7\u0131kar\u201d ilkesine dayan\u0131r. \u0130lk \u201cbir\u201d, zorunlu varl\u0131k, Tanr\u0131\u2019d\u0131r. O\u2019nun varl\u0131\u011f\u0131 yaln\u0131z kendisini gerektirir. Var olma, Tanr\u0131\u2019n\u0131n \u00f6z\u00fcnden gelen gerekimdir. \u0130lk neden ilk ger\u00e7ekliktir. Tanr\u0131\u2019dan ilk us ortaya \u00e7\u0131kar. \u00c7okluk bu usla ba\u015flar. Bundan da felek ve nefsin uslar\u0131 t\u00fcrer. Her ustan da, o usun \u00f6z\u00fc ve cismi olu\u015fur. Us cismi arac\u0131s\u0131z olarak devindiremeyece\u011fi i\u00e7in, uslar s\u0131ras\u0131n\u0131n sonunda etkin us, ak\u0131l bulunur. Ondan da d\u00fcnya ile ilgili nesnelerin maddesi, cisimlerin bi\u00e7imleri ve insan \u00f6zleri do\u011far. Etkin us, t\u00fcm\u00fcn\u00fcn y\u00f6neticisidir. Yarat\u0131l\u0131\u015f \u00f6ns\u00fczd\u00fcr ve yeri de maddedir. Madde, soyut ve t\u00fcm varl\u0131\u011f\u0131n \u00f6ncesiz olan\u0131, nefsin eylem alan\u0131, s\u0131n\u0131r\u0131 ve t\u00fcm par\u00e7alar\u0131n kayna\u011f\u0131d\u0131r. \u0130lk us, kendisini ve zorunlu varl\u0131\u011f\u0131 bilir. Buradan ikilik do\u011far. \u0130lk us kendinde olanakl\u0131, ilk varl\u0131k i\u00e7in ise zorunludur. Her tikel fele\u011fin ilk k\u0131m\u0131ldat\u0131c\u0131s\u0131 vard\u0131r. \u0130lk k\u0131m\u0131ldat\u0131c\u0131lar\u0131 eyleme sokan tinsel varl\u0131klard\u0131r. Her fele\u011fin de iyili\u011fini d\u00fc\u015f\u00fcnen k\u0131m\u0131ldat\u0131c\u0131 bir nefsi vard\u0131r. Nefsin eylemi, etkin usa ula\u015f\u0131r.
\nEvrenin varl\u0131\u011f\u0131, zorunlu olan, Tanr\u0131\u2019y\u0131 gerektirir. Ba\u015fka bir varl\u0131\u011f\u0131n etkisiyle var olan evren sonsuz olamaz. Devinme, nesnenin \u00f6z\u00fcnde sakl\u0131 g\u00fc\u00e7ten do\u011far. Her nesnenin \u00f6z\u00fcnde devindirici bir g\u00fc\u00e7 vard\u0131r. Nesne kendini kendinin etkin \u00f6znesi de\u011fildir. Bu g\u00fc\u00e7, nesneye bi\u00e7im de kazand\u0131r\u0131r.
\n\u0130bn Sina metafizi\u011fi genelde Aristoteles metafizi\u011fi ile Yeni-Platonculuk ve Kelam\u2019\u0131n bire\u015fimidir. Konusu, ilkler ilki, t\u00fcm olu\u015flar\u0131n, yarat\u0131\u015flar\u0131n, varl\u0131k b\u00fct\u00fcn\u00fcn\u00fcn kayna\u011f\u0131 olan Tanr\u0131\u2019d\u0131r. Tanr\u0131, b\u00fct\u00fcnl\u00fc\u011f\u00fc nedeniyle nesnelerde, olay ve eylemlerde g\u00f6r\u00fcn\u00fc\u015f alan\u0131na \u00e7\u0131kar. Varl\u0131k vard\u0131r, yok olamaz.
\nVarl\u0131k \u00fc\u00e7 b\u00f6l\u00fcme ayr\u0131l\u0131r:
\n1- Olanakl\u0131 varl\u0131k, nesnelerle ilgili de\u011fi\u015fimin, olu\u015f ve bozulman\u0131n egemen oldu\u011fu varl\u0131kt\u0131r. Bu varl\u0131k ortam\u0131nda g\u00f6r\u00fclen ne varsa belli bir s\u00fcre i\u00e7inde ba\u015flar ve biter.
\n2- Kendili\u011finden olanakl\u0131 varl\u0131k. Olanakl\u0131 olmas\u0131na kar\u015f\u0131n, ilk nedenle ili\u015fkilerinden dolay\u0131 zorunluluk kazan\u0131r. T\u00fcmellerin, yasalar\u0131n bulundu\u011fu evren. G\u00f6kk\u00fcrelerin uslar\u0131 b\u00f6yledir.
\n3- Kendili\u011finden zorunlu varl\u0131k, ilk neden ya da Tanr\u0131\u2019d\u0131r. De\u011fi\u015fmez ve \u00e7o\u011falmaz. \u00c7okluklar ondad\u0131r. Tanr\u0131sal zorunluluk illkesi t\u00fcm yarat\u0131lanlar\u0131n da temel ilkesidir.
\n\u0130bn Sina\u2019n\u0131n benimsedi\u011fi tanr\u0131bilim d\u00f6rt ana konuyu i\u00e7erir; Evren, \u00f6ted\u00fcnya, ahiret, peygamberlik, Tanr\u0131.
\nEvren yarat\u0131lm\u0131\u015ft\u0131r. Yarat\u0131c\u0131 ve varedici Tanr\u0131\u2019d\u0131r. O Kelamc\u0131lar\u2019\u0131n dedi\u011fi gibi \u00f6zg\u00fcn yap\u0131c\u0131 de\u011fildir, zorunludur. \u0130lk neden \u00f6ns\u00fcz ve sonsuzdur. Evrenin yarat\u0131lmas\u0131, Tanr\u0131\u2019n\u0131n daha \u00f6nceden varolu\u015funu gerektirir. Evrenin b\u00fct\u00fcn\u00fcnde yer alan g\u00f6k katlar\u0131 tanr\u0131sal evrenin varl\u0131klar\u0131d\u0131r, bunlar\u0131n \u00f6zleri meleklerdir. Madde d\u00fcnyas\u0131nda olu\u015f ve bozulma vard\u0131r. Onlar\u0131n tanr\u0131sal niteli\u011fi yoktur. Bu yaratma olay\u0131 da bir f\u0131\u015fk\u0131rmad\u0131r.
\n\u00d6l\u00fcm, tinin g\u00f6vdeden ayr\u0131lmas\u0131d\u0131r. G\u00f6vdelerden ayr\u0131lan tinlerin geldikleri kaynakta toplanmalar\u0131 insanda \u00f6ted\u00fcnya kavram\u0131n\u0131 olu\u015fturur. Ruh, tinsel bir t\u00f6zd\u00fcr, \u00f6l\u00fcms\u00fczd\u00fcr. G\u00f6vdeye egemendir. Ruh g\u00f6vdeye girmeden \u00f6nce etkin usta vard\u0131. \u0130nsana bireyselli\u011fini kazand\u0131ran odur. G\u00f6vdenin yok olmas\u0131, ruhun varl\u0131\u011f\u0131n\u0131 etkilemez. Dirilme tinseldir.
\n\u0130nsanlar\u0131 yaratan Tanr\u0131, onlara verdi\u011fi \u00f6zg\u00fcr isten\u00e7le iyi ile k\u00f6t\u00fcy\u00fc se\u00e7me olana\u011f\u0131 sa\u011flad\u0131. \u0130sten\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fc, usla utku aras\u0131ndaki \u00e7at\u0131\u015fmadan ve ilkinin \u00fcst\u00fcnl\u00fc\u011f\u00fcnden do\u011far. \u0130nsan elinden \u00e7\u0131kan b\u00fct\u00fcn ba\u011f\u0131ms\u0131z eylemler tanr\u0131sal kayra ile ger\u00e7ekle\u015fir. \u00d6zg\u00fcr isten\u00e7 t\u00fcm insanlarda vard\u0131r. Peygamberler de bu bak\u0131mdan birer insand\u0131r. Ancak, onlarda insanlar\u0131n en y\u00fcceleri olan bilginlerde, bilgilerde oldu\u011fu gibi bir sezi\u015f vard\u0131r. Bu \u00fcst\u00fcn sezi\u015f g\u00fcc\u00fc, kavray\u0131\u015f yetene\u011fi peygamberlerin etkin us ile bulu\u015fmalar\u0131n\u0131, ger\u00e7ekleri kavramalar\u0131n\u0131 sa\u011flar. Bu \u00fcst\u00fcn g\u00fc\u00e7 ve kavray\u0131\u015f vahy ad\u0131n\u0131 al\u0131r. \u00dcst\u00fcn anlay\u0131\u015f g\u00fcc\u00fc ta\u015f\u0131yan melekler, vahyi peygamberlere ula\u015ft\u0131r\u0131rlar.
\nTanr\u0131, \u00f6z\u00fc gere\u011fi bilicidir. Kendi \u00f6z\u00fcn\u00fc bilmesi yaratmay\u0131 gerekli k\u0131lar. \u0130bn Sina \u0130slam dinine ve Kuran\u2019a dayanarak bilmeyi yaratma olarak niteler. Yaratma eylemi Tanr\u0131\u2019n\u0131n kendi \u00f6z\u00fcne kar\u015f\u0131 duydu\u011fu sevgiden dolay\u0131d\u0131r. Tanr\u0131 t\u00fcmelleri bilir. Tikellerle ilgili bilgisi de, t\u00fcmel nedensellikleri bilmesindendir.
\nMadde ve bi\u00e7imin ili\u015fkileri \u00fczerinde bilimleri i\u00e7 b\u00f6l\u00fcmde ele al\u0131rlar:
\n1- Maddeden ayr\u0131lmam\u0131\u015f bi\u00e7imlerin bilimi: Do\u011fa bilimleri ya da a\u015fa\u011f\u0131 bilimler.
\n2- Maddesinden iyice ayr\u0131 bi\u00e7imlerin bilimi: Metafizik, mant\u0131k gibi y\u00fcksek bilimler.
\n3- Maddesinden ancak zihinde ayr\u0131labilen, kimi yerde ayr\u0131 kimi yerde bir olan bi\u00e7imlerin bilimi:
\nMatematik, geometri, orta bilimler. Zihin bu bi\u00e7imleri do\u011fru olarak maddesinden soyutlar.
\nFelsefe ise, kuramsal ve pratik diye ikiye ayr\u0131l\u0131r. Kuramsal olan, bilmek yetene\u011fiyle elde edilen bilgileri kapsar. Do\u011fa felsefesi, matematik felsefesi ve metafizik gibi pratik felsefe, bilmek ve eylemde bulunmak \u00fczere elde edilen bilgilere dayan\u0131r.
\n\u0130bni Sina, gerek Do\u011fu gerekse Bat\u0131 filozoflar\u0131n\u0131 etkiledi. Gazali, \u00f6zellikle, ruh anlay\u0131\u015f\u0131nda ondan etkilendi. \u0130bn Sina\u2019n\u0131n deneyci yan\u0131, Gazali\u2019yi ku\u015fkuculuk\u2019a g\u00f6t\u00fcrd\u00fc. Yap\u0131tlar\u0131 12.yy\u2019da Latince\u2019ye \u00e7evrildi, \u00fcn\u00fc yay\u0131ld\u0131. Tanr\u0131bilimci filozof Albertus Magnus, tin ve us ile g\u00fc\u00e7leri konusunda \u0130bn Sina\u2019dan yararland\u0131.
\nBA\u015eLICA ESESRLER\u0130 :
\nel-Kanun fi\u2019t-T\u0131b, (\u00f6.s), 1593, (\u201cHekimlik Yasas\u0131\u201d); Kitab\u00fc\u2019l-Necat, (\u00f6.s), 1593, (\u201cKurtulu\u015f Kitab\u0131\u201d); Risale fi-\u0130lm\u00fc\u2019l-Ahlak, (\u00f6.s), 1880, (\u201cAhlak Konusunda Kitap\u00e7\u0131k\u201d); \u0130\u015farat ve\u2019l-Tembihat, (\u00f6.s), 1892, (\u201cBelirtiler ve Uyar\u0131lar\u201d); Kitab\u00fc\u2019\u015f-\u015eifa, (\u00f6.s), 1927, (\u201cSa\u011fl\u0131k Kitab\u0131\u201d).<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130slam filozofu. Aristoteles\u00e7i felsefe anlay\u0131\u015f\u0131n\u0131 \u0130slam d\u00fc\u015f\u00fcncesine g\u00f6re yorumlayarak, yaymaya \u00e7al\u0131\u015fm\u0131\u015f, g\u00f6rg\u00fcc\u00fc-us\u00e7u bir y\u00f6ntemin geli\u015fmesine katk\u0131da bulunmu\u015ftur. Buhara yak\u0131nlar\u0131nda Hormisen\u2019de do\u011fdu, 21 Haziran 1037\u2032de Hemedan\u2019da \u00f6ld\u00fc. Ger\u00e7ek ad\u0131 Ebu\u2019l-Ali el-H\u00fcseyin b. Abdullah \u0130bn Sina\u2019d\u0131r. Babas\u0131, Belh\u2019ten g\u00f6\u00e7erek Buhara\u2019ya yerle\u015fmi\u015f, Samano\u011fullar\u0131 h\u00fck\u00fcmdarlar\u0131ndan II. Nuh d\u00f6neminde sarayla ili\u015fki kurmu\u015f, y\u00fcksek g\u00f6revler alm\u0131\u015f olan Abdullah adl\u0131 birisidir. \u0130bn […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,6],"tags":[],"class_list":["post-286","post","type-post","status-publish","format-standard","hentry","category-genel","category-bilginler"],"_links":{"self":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/286","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=286"}],"version-history":[{"count":1,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/286\/revisions"}],"predecessor-version":[{"id":288,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/286\/revisions\/288"}],"wp:attachment":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=286"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=286"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=286"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}