Hocam\u0131z Prof. Dr. O\u011fuzhan Tan, 10. \u0130slam Entelekt\u00fcel Tarihi At\u00f6lyesi\u2019nde el-Kind\u00ee\u2019nin Kit\u00e2b\u00fc\u2019l-Kind\u00ee il\u00e2\u2019l-Mu\u2018tas\u0131m bi\u2019ll\u00e2h fi\u2019l-Felsefeti\u2019l-\u00dbl\u00e2 adl\u0131 risalesinden se\u00e7meler okuyarak metin merkezli bir de\u011ferlendirme ger\u00e7ekle\u015ftirmi\u015ftir. Bu metnin \u00f6zellikle tercih edilmesinin temel gerek\u00e7esi, el-Kind\u00ee\u2019nin d\u00fc\u015f\u00fcncesini soyut ve zamandan ba\u011f\u0131ms\u0131z bir filozof portresi \u00fczerinden de\u011fil, bizzat i\u00e7inde ya\u015fad\u0131\u011f\u0131 d\u00f6nemin zihn\u00ee, ilm\u00ee ve toplumsal \u015fartlar\u0131 i\u00e7erisinde anlamaya imk\u00e2n tan\u0131mas\u0131d\u0131r. Bu y\u00f6n\u00fcyle risale, yaln\u0131zca felsefeye giri\u015f niteli\u011fi ta\u015f\u0131yan bir metin olarak de\u011fil, erken Abb\u00e2s\u00ee d\u00f6neminin d\u00fc\u015f\u00fcnce iklimini yans\u0131tan tarihsel bir belge olarak ele al\u0131nm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Terc\u00fcme Faaliyetlerinin Ba\u015flang\u0131\u00e7 Evresi ve El-Kind\u00ee\u2019nin Konumu<\/strong><\/p>\n\n\n\n Hocam\u0131z\u0131n vurgulad\u0131\u011f\u0131 \u00fczere, el-Kind\u00ee\u2019nin ya\u015fad\u0131\u011f\u0131 d\u00f6nemde terc\u00fcme faaliyetleri hen\u00fcz ba\u015flang\u0131\u00e7 safhas\u0131ndad\u0131r. Yunan d\u00fc\u015f\u00fcncesi sistematik ve yerle\u015fik bir b\u00fct\u00fcn h\u00e2linde \u0130slam d\u00fcnyas\u0131na aktar\u0131lm\u0131\u015f de\u011fildir. Buna ra\u011fmen el-Kind\u00ee, mevcut erken terc\u00fcme metinleri \u00fczerinden yo\u011fun okumalar yapm\u0131\u015f, elde etti\u011fi bu s\u0131n\u0131rl\u0131 fakat derinlikli birikimin ve tecr\u00fcbenin bir \u00fcr\u00fcn\u00fc olarak s\u00f6z konusu risaleyi kaleme alm\u0131\u015ft\u0131r. Metnin Halife Mu\u2018tas\u0131m Bill\u00e2h\u2019a sunulmu\u015f olmas\u0131 ise, d\u00f6nemin felsefeye y\u00f6nelik \u00e7ekinceleri ve d\u00fc\u015f\u00fcnsel hassasiyetleri dikkate al\u0131nd\u0131\u011f\u0131nda ayr\u0131ca anlaml\u0131d\u0131r.<\/p>\n\n\n\n Felsefeye Y\u00f6nelik Savunmac\u0131 Tutumlar ve Ele\u015ftirel \u00c7er\u00e7eve<\/strong><\/p>\n\n\n\n Risalenin i\u00e7eri\u011finde el-Kind\u00ee, \u00f6zellikle otorite sahibi baz\u0131 \u00e2limlerin yeni d\u00fc\u015f\u00fcnce bi\u00e7imleri ve felsef\u00ee yakla\u015f\u0131mlar kar\u015f\u0131s\u0131nda savunmac\u0131 ve d\u0131\u015flay\u0131c\u0131 bir tutum benimsediklerine dikkat \u00e7eker. Ona g\u00f6re bu \u00e7evreler, hakikati ara\u015ft\u0131rma gayesi ta\u015f\u0131yan kimseleri \u00e7o\u011fu zaman pe\u015finen \u201ctehlikeli\u201d ya da \u201csapma ihtimali bulunan\u201d ki\u015filer olarak de\u011ferlendirmi\u015f ve bu yakla\u015f\u0131m, sa\u011fl\u0131kl\u0131 ve \u00fcretken bir ilm\u00ee m\u00fczakere ortam\u0131n\u0131n olu\u015fmas\u0131n\u0131 ciddi bi\u00e7imde zorla\u015ft\u0131rm\u0131\u015ft\u0131r. Bu ele\u015ftiriler, ilm\u00ee bir tart\u0131\u015fma \u00fcretmekten ziyade s\u0131n\u0131r \u00e7izici ve cayd\u0131r\u0131c\u0131 bir nitelik ta\u015f\u0131maktad\u0131r.<\/p>\n\n\n\n Zihniyet Ele\u015ftirisi ve \u201cDin T\u00fcccarlar\u0131\u201d \u0130mgesi<\/strong><\/p>\n\n\n\n Hocam\u0131z\u0131n de\u011ferlendirmesine g\u00f6re el-Kind\u00ee, ele\u015ftirilerini do\u011frudan belirli ki\u015filer \u00fczerinden de\u011fil, daha \u00e7ok genel bir zihniyet ele\u015ftirisi \u00e7er\u00e7evesinde dile getirmektedir. Metinde, mecazen \u201cdin t\u00fcccarlar\u0131\u201d olarak nitelenebilecek bu kesimlerin, sahip olduklar\u0131 mevki ve itibar\u0131 koruma kayg\u0131s\u0131yla yeni d\u00fc\u015f\u00fcnce bi\u00e7imlerine mesafeli yakla\u015ft\u0131klar\u0131 ima edilir. Buradaki temel sorun, basit bir bilgisizlikten ziyade, yerle\u015fik d\u00fczenin sars\u0131lmas\u0131na duyulan endi\u015fedir.<\/p>\n\n\n\n Nazar Ehli, \u0130htiyat ve D\u00fc\u015f\u00fcnsel Gerilim<\/strong><\/p>\n\n\n\n El-Kind\u00ee, baz\u0131 \u201cnazar ehli\u201d olarak tan\u0131nan kimselerin dar anlay\u0131\u015flar\u0131 ve k\u0131skan\u00e7l\u0131klar\u0131 sebebiyle zor meselelerin \u00e7arp\u0131t\u0131labilece\u011finden a\u00e7\u0131k\u00e7a endi\u015fe etti\u011fini ifade eder. Bu durum, d\u00fc\u015f\u00fcn\u00fcr\u00fcn fikirlerini s\u0131n\u0131rl\u0131, \u00f6l\u00e7\u00fcl\u00fc ve ihtiyatl\u0131 bir bi\u00e7imde dile getirmesine yol a\u00e7m\u0131\u015ft\u0131r. Hocam\u0131z, bu pasajlar \u00fczerinden erken d\u00f6nemde hakikati ara\u015ft\u0131ran d\u00fc\u015f\u00fcn\u00fcrlerle din\u00ee ve toplumsal otorite iddias\u0131nda bulunan \u00e7evreler aras\u0131ndaki gerilimin izlerinin a\u00e7\u0131k bi\u00e7imde g\u00f6r\u00fclebilece\u011fine dikkat \u00e7ekmi\u015ftir.<\/p>\n\n\n\n Son olarak hocam\u0131z, bu metnin at\u00f6lye kapsam\u0131nda okutulmas\u0131n\u0131n temel amac\u0131n\u0131n, erken \u0130slam d\u00fc\u015f\u00fcncesinde felsefenin hangi tarihsel ve toplumsal \u015fartlar alt\u0131nda \u00fcretildi\u011fini, hangi s\u0131n\u0131rlar, bask\u0131lar ve zihn\u00ee gerilimler i\u00e7erisinde \u015fekillendi\u011fini kavramak oldu\u011funu vurgulam\u0131\u015ft\u0131r. Bu bak\u0131mdan el-Kind\u00ee\u2019nin s\u00f6z konusu risalesi, yaln\u0131zca kendi d\u00f6nemine ait bir metin olman\u0131n \u00f6tesinde, din\u2013felsefe ili\u015fkisine dair sonraki y\u00fczy\u0131llarda yo\u011funla\u015farak ortaya \u00e7\u0131kacak tart\u0131\u015fmalar\u0131n erken ve kurucu zeminlerinden birini g\u00f6stermesi a\u00e7\u0131s\u0131ndan dikkat \u00e7ekici bir \u00f6rnek te\u015fkil etmektedir.<\/p>\n\n\n\n