Prof. Dr. M\u00fcfit Selim Saruhan hocam\u0131z dersimizde F\u00e2r\u00e2b\u00ee\u2019nin \u201cRis\u00e2le f\u00eem\u00e2 yenba\u011f\u00ee en yukaddem kable teall\u00fbmi\u2019l-felsefe\u201d adl\u0131 Arap\u00e7a risalesini metin \u00fczerinden okuyarak tahlil etti. Bu risalenin T\u00fcrk\u00e7ede \u201cFelsefe \u00d6\u011freniminden \u00d6nce Bilinmesi Gerekenler\u201d \u015feklinde ifade edilebilece\u011fini belirtti. Ayr\u0131ca F\u00e2r\u00e2b\u00ee\u2019nin bir de \u201cMant\u0131k \u00f6\u011frenmeden \u00f6nce bilinmesi gerekenler\u201d ba\u015fl\u0131kl\u0131 benzer i\u00e7erikte bir risalesi bulundu\u011funu ifade etti. \u00d6ncelikle metnin teknik yay\u0131n bilgilerini payla\u015ft\u0131: Bu risale Friedrich Dieterici taraf\u0131ndan es-Semer\u00e2t\u00fc\u2019l-Mardiyye ba\u015fl\u0131\u011f\u0131 alt\u0131nda toplanan risaleler aras\u0131nda yay\u0131mlanm\u0131\u015ft\u0131r. Ayr\u0131ca Uy\u00fbnu\u2019l-Res\u00e2il fi\u2019l-Mant\u0131k ve Meb\u00e2diu\u2019l-Felsefe ba\u015fl\u0131\u011f\u0131yla Muhibbuddin el-Hatib ve A. Fettah el-Katlan taraf\u0131ndan ne\u015fredilmi\u015ftir. Metnin T\u00fcrk\u00e7e \u00e7evirisi Mahmut Kaya taraf\u0131ndan \u00f6nce Felsefe Ar\u015fivi dergisinde, ard\u0131ndan \u0130slam Filozoflar\u0131ndan Felsefe Metinleri kitab\u0131nda yay\u0131mlanm\u0131\u015ft\u0131r. Hocam\u0131z ayr\u0131ca risalenin F\u00e2r\u00e2b\u00ee\u2019ye aidiyeti konusundaki literat\u00fcr tart\u0131\u015fmalar\u0131na de\u011finerek bu meseleye dair de\u011ferlendirmelerin Muhittin Macit\u2019in \u201cFarabi\u2019ye Nisbet Edilen \u0130ki Risale\u201d makalesinde ele al\u0131nd\u0131\u011f\u0131n\u0131 hat\u0131rlatt\u0131. B\u00f6ylece ders yaln\u0131z i\u00e7erik a\u00e7\u0131s\u0131ndan de\u011fil, metnin filolojik ve akademik temelleri bak\u0131m\u0131ndan da sa\u011flam bir zemine oturtulmu\u015f oldu.<\/p>\n\n\n\n
Ayr\u0131ca hocam\u0131z risalenin otantikli\u011fi hakk\u0131nda \u015fahs\u00ee kanaatini de payla\u015ft\u0131. Metindeki Aristoteles merkezli felsefe tasnifi, burhan y\u00f6nteminin kesin bilgi \u00f6l\u00e7\u00fct\u00fc olarak sunulmas\u0131 ve sistematik yap\u0131, F\u00e2r\u00e2b\u00ee\u2019nin di\u011fer eserleriyle dikkat \u00e7ekici bir uyum g\u00f6stermektedir. Ayr\u0131ca ilimlerin s\u0131ralan\u0131\u015f\u0131 ve felsefeye ba\u015flamadan \u00f6nce matematik ile mant\u0131\u011f\u0131n zorunlulu\u011funa yap\u0131lan vurgu, F\u00e2r\u00e2b\u00ee\u2019nin bilinen \u00f6\u011fretim anlay\u0131\u015f\u0131yla g\u00fc\u00e7l\u00fc paralellik ta\u015f\u0131maktad\u0131r.<\/p>\n\n\n\n
Hocam\u0131z burada \u00f6zellikle \u00f6\u011frencilere, farkl\u0131 bran\u015flardan geliyor olsalar bile F\u00e2r\u00e2b\u00ee\u2019nin bu risalesini kendi alanlar\u0131na ne kadar uygulayabileceklerini sordu. Bu sorunun \u00f6\u011frencileri zorlad\u0131\u011f\u0131 kadar d\u00fc\u015f\u00fcnmeye sevk etti\u011fini ve yeni fikir \u00fcretme yetene\u011fini geli\u015ftirdi\u011fini \u00f6zellikle vurgulad\u0131.<\/p>\n\n\n\n
Ard\u0131ndan metnin i\u00e7eri\u011fine ge\u00e7en hocam\u0131z F\u00e2r\u00e2b\u00ee\u2019nin bu risalede felsefeyi anlat\u0131rken Aristoteles\u2019i adeta \u00f6l\u00e7\u00fc h\u00e2line getirdi\u011fini belirtti. F\u00e2r\u00e2b\u00ee\u2019nin y\u00f6ntemi incelendi\u011finde felsef\u00ee tekni\u011fi daha ba\u015flang\u0131\u00e7ta Aristoteles\u2019ten ald\u0131\u011f\u0131 a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr. Bu nedenle onun Platoncu mu Aristoteles\u00e7i mi oldu\u011fu tart\u0131\u015fmalar\u0131 yap\u0131labilir; fakat y\u00f6ntem bak\u0131m\u0131ndan ba\u015flang\u0131\u00e7 noktas\u0131 Aristoteles\u2019tir.<\/p>\n\n\n\n
F\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re felsefe \u00f6\u011frenmek isteyen ki\u015fi rastgele ba\u015flayamaz; \u00f6nce haz\u0131rlanmal\u0131d\u0131r. Bunun i\u00e7in dokuz temel \u015fart belirler: felsefe okullar\u0131n\u0131 bilmek, Aristoteles\u2019in eserlerinin ama\u00e7lar\u0131n\u0131 \u00f6\u011frenmek, hangi ilimden ba\u015flanaca\u011f\u0131n\u0131 kavramak, felsefenin gayesini anlamak, y\u00f6ntemleri bilmek, kitaplar\u0131n metodunu tan\u0131mak, Aristoteles\u2019in zor \u00fcsl\u00fbbunun sebeplerini fark etmek, hocan\u0131n niteli\u011fini bilmek ve Aristoteles metinlerini okuyabilmek i\u00e7in gerekli genel ilkeleri \u00f6\u011frenmek.<\/p>\n\n\n\n
Dersin devam\u0131nda hocam\u0131z bu dokuz ilkenin \u0130slam felsefesi tarihindeki yans\u0131malar\u0131na \u00f6rnekler verdi. D\u00fc\u015f\u00fcnce tarihinde yaln\u0131z filozof adlar\u0131yla de\u011fil \u015fehir adlar\u0131yla an\u0131lan gelenekler bulundu\u011funu \u00f6\u011frendik: \u0130skenderiye, Urfa, Antakya, C\u00fcndi\u015fapur ve Ba\u011fdat gibi merkezler d\u00fc\u015f\u00fcncenin \u00fcretildi\u011fi mek\u00e2nlard\u0131. Bunun yan\u0131nda Me\u015f\u015f\u00e2iyye ve Riv\u00e2kiyye gibi isimlendirmeler y\u00f6ntem ve tav\u0131rdan do\u011fuyordu. B\u00f6ylece felsefe tarihinin yaln\u0131z ki\u015filer tarihi de\u011fil, ayn\u0131 zamanda gelenekler ve y\u00f6ntemler tarihi oldu\u011fu a\u00e7\u0131k\u00e7a ortaya \u00e7\u0131kt\u0131.<\/p>\n\n\n\n
F\u00e2r\u00e2b\u00ee felsefeyi hikmet sevgisi olarak g\u00f6r\u00fcr; fakat onu \u00f6zellikle hikmet-i uzm\u00e2ya y\u00f6neli\u015f \u015feklinde a\u00e7\u0131klar. Felsefe kesin bilgiye ula\u015ft\u0131ran y\u00f6ntemdir ve ger\u00e7ek filozof burhan y\u00f6ntemini kullanan ki\u015fidir. Aristoteles mant\u0131\u011f\u0131ndaki be\u015f sanat \u2014 burhan, cedel, safsata, hitabet ve \u015fiir \u2014 insan zihninin tarihsel geli\u015fim basamaklar\u0131n\u0131 temsil eder. Hitabet ve cedel iknaya y\u00f6neliktir, kesinli\u011fe de\u011fil. \u0130nsanl\u0131k kesin bilgi aray\u0131\u015f\u0131yla sonunda burhan y\u00f6ntemine ula\u015fm\u0131\u015ft\u0131r. Bu nedenle burhan hem bilimsel \u00f6l\u00e7\u00fc hem hakikatin kriteridir.<\/p>\n\n\n\n
F\u00e2r\u00e2b\u00ee hikmeti farkl\u0131 a\u00e7\u0131lardan tan\u0131mlar: ger\u00e7ek varl\u0131\u011f\u0131 bilmek, varl\u0131klar\u0131n uzak sebeplerini kavramak, en \u00fcst\u00fcn varl\u0131\u011f\u0131 en \u00fcst\u00fcn bilgiyle bilmek ve b\u00fct\u00fcn varl\u0131klar\u0131n kemalini ald\u0131\u011f\u0131 \u0130lk Bir\u2019i tan\u0131mak.<\/p>\n\n\n\n
Hocam\u0131z \u00f6zellikle \u015fu noktay\u0131 \u00f6ne \u00e7\u0131kard\u0131: F\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re felsefeye ba\u015flamadan \u00f6nce yaln\u0131z zihinsel de\u011fil ahl\u00e2k\u00ee haz\u0131rl\u0131k da gerekir. Mant\u0131k zihni yetkinle\u015ftirir, ahl\u00e2k nefsi ar\u0131nd\u0131r\u0131r. Burhan zihinsel olgunlu\u011fa, ahl\u00e2k ruhsal olgunlu\u011fa g\u00f6t\u00fcr\u00fcr. Bu nedenle filozofluk bir karakter meselesidir; s\u00f6z ile davran\u0131\u015f uyumu felsefenin \u00f6n \u015fart\u0131d\u0131r.<\/p>\n\n\n\n
Dersin en dikkat \u00e7ekici b\u00f6l\u00fcmlerinden biri Aristoteles\u2019in neden zor yazd\u0131\u011f\u0131 meselesiydi. F\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re Aristoteles bilerek kapal\u0131 \u00fcsl\u00fbp kullan\u0131r: \u00f6\u011frencinin yetene\u011fini \u00f6l\u00e7mek, felsefeyi lay\u0131k olana vermek ve zihni zorlayarak e\u011fitmek i\u00e7in. Kapal\u0131 metin asl\u0131nda geli\u015ftirici \u00f6\u011fretici bir ara\u00e7t\u0131r; \u00e7\u00fcnk\u00fc zor ifade zihni \u00e7al\u0131\u015ft\u0131r\u0131r. Hocam\u0131z \u015fu c\u00fcmleyle de dikkate \u00e7ekti: Zor metin filozofu do\u011furmak i\u00e7indir.<\/p>\n\n\n\n
Dil meselesine gelindi\u011finde \u015fu fark\u0131ndal\u0131k olu\u015ftu: Bir kavram bize a\u00e7\u0131k g\u00f6r\u00fcnebilir ama mant\u0131ksal olarak bo\u015f olabilir; \u00e7\u00fcnk\u00fc kelimeler \u00e7o\u011fu zaman \u00e7ok anlaml\u0131d\u0131r. Felsefe kelimelerle de\u011fil kavramlarla d\u00fc\u015f\u00fcnme disiplinidir.<\/p>\n\n\n\n
F\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re felsefe herkese ayn\u0131 y\u00f6ntemle \u00f6\u011fretilmez. Se\u00e7kinler i\u00e7in burhan y\u00f6ntemi gerekir; \u00e7\u00fcnk\u00fc kesin bilgi ancak burhanla elde edilir. Halk i\u00e7in ise cedel, hitabet ve \u015fiir y\u00f6ntemleri uygundur. Bu ayr\u0131m \u00fcst\u00fcnl\u00fck de\u011fil pedagojik uygunluk ayr\u0131m\u0131d\u0131r. \u0130nsanlar\u0131n kavray\u0131\u015f dereceleri farkl\u0131d\u0131r; \u00f6\u011fretim de buna g\u00f6re de\u011fi\u015fmelidir.<\/p>\n\n\n\n
Bu risalenin i\u00e7eri\u011fi felsefe tarihi a\u00e7\u0131s\u0131ndan son derece de\u011ferlidir; \u00e7\u00fcnk\u00fc felsefe \u00f6\u011freniminin \u015fartlar\u0131n\u0131 sistematik bi\u00e7imde belirleyen erken metinlerden biridir. Hem \u0130slam d\u00fc\u015f\u00fcncesinde hem Bat\u0131 felsefesinde benzer ba\u015fl\u0131klar alt\u0131nda kaleme al\u0131nm\u0131\u015f \u201cfelsefeye giri\u015f\u201d, \u201cfelsefeye haz\u0131rl\u0131k\u201d veya \u201cteknik metot\u201d t\u00fcr\u00fcndeki metinlerin \u00f6nc\u00fcl \u00f6rneklerinden say\u0131labilecek bu risale, yaln\u0131z bir \u00f6\u011fretim program\u0131 de\u011fil, d\u00fc\u015f\u00fcnmenin nas\u0131l \u00f6\u011frenilece\u011fini g\u00f6steren kurucu bir metindir.<\/p>\n\n\n\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
Prof. Dr. M\u00fcfit Selim Saruhan hocam\u0131z dersimizde F\u00e2r\u00e2b\u00ee\u2019nin \u201cRis\u00e2le f\u00eem\u00e2 yenba\u011f\u00ee en yukaddem kable teall\u00fbmi\u2019l-felsefe\u201d adl\u0131 Arap\u00e7a risalesini metin \u00fczerinden okuyarak tahlil etti. Bu risalenin T\u00fcrk\u00e7ede \u201cFelsefe \u00d6\u011freniminden \u00d6nce Bilinmesi Gerekenler\u201d \u015feklinde ifade edilebilece\u011fini belirtti. Ayr\u0131ca F\u00e2r\u00e2b\u00ee\u2019nin bir de \u201cMant\u0131k \u00f6\u011frenmeden \u00f6nce bilinmesi gerekenler\u201d ba\u015fl\u0131kl\u0131 benzer i\u00e7erikte bir risalesi bulundu\u011funu ifade etti. \u00d6ncelikle metnin teknik … <\/p>\n