Theory of Intellect in Üsûlûcyâ and Risâle fi'l-İlmi'l İlâhi

Şenol Korkut

Makale detayları

Theory of Intellect in Üsûlûcyâ and Risâle fi'l-İlmi'l İlâhi

Yazarlar:

Şenol Korkut

Yayıncı:

Tokat Gaziosmanpasa University

Ana Başlıklar:

İslam Felsefesi

Dergi:

Tokat İlmiyat Dergisi Vol.12 Issue 1, pp.205-230

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001320111

pISSN:

2717-610X

Anahtar kelimeler:

Özet:

 This article aims to examine Plotinus theory of intellect in Arabic translation literature. Plotinus theory of intellect Nous was transferred to Islamic thought through works called The Theology of Aristotle, which was attributed to Aristotle, and Riṣāle fī al-İʿlm al-İlāhī, which was attributed to al-Fārābī. The author of the Theology of Aristotle displayed a free attitude towards the Enneads, took the theories out of their context, expanded them according to his understanding and belief, and tried to transform them into a theistic consistency. For example, logos is translated by word in the Theology of Aristotle. In this context, words such as reason, logic, or their derivatives are not preferred. In the Theology of Aristotle, the active word is generally used as the equivalent of the Stoic concept of seed cause used by Plotinus or Aristotles concept of cause that has entered matter. This usage is contrary to the vocabulary of meaning and word choice of the Greek-Arabic translation literature. In these texts, the main idea is preserved that the intellect emanates from the One, and the spirit emanates from the intellect. However, in the Theology of Aristotle, creation and emanation are made functional in a way that there is no tension or contradiction between them. According to the Theology of Aristotle, the intellect emanates from the One. The intellect is complete and perfect. In the realm of intellect, potentiality is superior to actuality. The intellect is in a kind of movement both to the One through contemplation and to the lower realm, but since this movement does not necessitate and necessitate a place, it is in a kind of tranquillity. The movement of the intellect is reasoning. A situation in which the intellect does not intellect is not possible. Therefore, the movement of the intellect is not on a ground that cancels the tranquility. In the Theology of Aristotle, the intellect is attached to the One in a Platonic manner. In the Theology of Aristotle, some elements that are attributes of the One in the Enneads are given to the intellect, and some attributes belonging to the intellect are given to the One or shared between them. By constructing the theory of knowledgeable ignorance of the intellect, the Theology of Aristotle constructed a theory that ignorance or ignorance would be superior to knowledge. The primary purpose of this theory is to protect the Neo-Platonist theory of an ignorant and thoughtless God against criticism from theistic religions. Accordingly, the intellect cannot have the knowledge of the One, because obtaining knowledge is in itself a cause-and-effect relationship. If the results show knowledge of the cause, then the results rise to the category of the cause of the cause. Therefore, it is impossible for the intellect, which is the result of the One, to know about the One. The intellect is in a state of ignorance that constitutes the highest level of knowledge about the One, which is above it, and about the sensory world, which is below it. Likewise, obtaining knowledge necessitates a need. Therefore, the intellect does not need any knowledge about the lower world, the world of the soul, which it does not need in any way. In this case, when the author of the Theology of Aristotle says that God cannot know and perceive things below Himself, this situation brings with it the conclusion that God cannot know future-tense propositions. This fact implies that Plotinus God cannot entirely escape criticism from theistic religions. The same contradiction applies to reason in its circumstances. In the Theology of Aristotle, the intellect is the cause of all substances and vital elements. The intellects actions are the substances themselves. No substance takes place after the intellect, except that the intellect is the act of the intellect. However, since the intellect is the act of the actual first agent, it brings the essence into being through its actions. In this context, the duty of the intellect is always to intellect. It is in a state of contemplation about the One and things. Likewise, since the intellect intellects being, being acquires the identity of being, and being becomes being because it is intellected by the intellect. Just as the One radiates to the intellect, the intellect sheds its light on the world of the soul and creates the sensory realm, which is the world of the soul. According to the Theology of Aristotle, the intelligences are of various kinds. Although they exist as the intellect in the higher world, they are a different category in the lower world. Just as the intellect in man is different from that in other living beings, the place of the intellect in the higher world is higher than the others.

 Bu makalenin amacı Plotinusun Arapça çeviri literatüründeki Akıl teorisini incelemektedir. Plotinusun akıl Nous teorisi, Aristotelese atfedilen Üsûlûcyâ ve Fârâbîye atfedilen Risâle fî İlmil-İlâhi adlı eserler üzerinden İslâm düşüncesine intikal etmiştir. Üsûlûcyâ müellifi, Enneadlar karşısında özgür bir davranış sergilemiş, teorileri bağlamından kopartarak kendi anlayış ve inanışına göre genişletmiş ve teistik bir kıvama dönüştürmeye çabalamıştır. Örneğin Üsulucyada logos sözcüğü, kelime terimi ile karşılanmıştır. Bu bağlamda akıl yahut mantık veya bunların türevleri gibi bir sözcük tercih edilmemiştir. Üsûlûcyâda aktif kelime genellikle Plotinusun kullanmış olduğu Stoacılıktaki tohumsal neden veya Aristotelesin maddeye girmiş neden kavramının karşılığı olarak kullanılmıştır. Bu kullanım, Yunanca-Arapça çeviri literatürünün anlam ve kelime seçimi dağarcığına aykırı bir tercihtir. Bu metinlerde Aklın Birden Ruhun da Akıldan taşmasına dair ana fikir korunmuştur. Ancak çeviri metinlerinde yaratma ve sudur aralarında herhangi bir gerilim ve çelişki olmayacak şekilde işlevsel kılınmıştır. Üsûlûcyâya göre Akıl Birden taşmıştır. Akıl, eksiksiz, tam ve mükemmeldir. Akıl âleminde bilkuvvelik bilfiillikten üstündür. Akıl hem Bire temaşa yoluyla hem de aşağı âleme bir tür hareket halindedir ancak bu hareket mekânı gerekli ve zorunlu kılmadığı için bir tür sükûn halindedir. Aklın hareketi akletmektedir. Aklın akletmediği bir durum mümkün değildir. Dolayısıyla aklın hareketi sükûnu iptal eden bir zemin üzerine değildir. Üsûlûcyâda Akıl Eflatuncu bir tarzda Bire yapıştırılmıştır. Üsûlûcyâda, Enneadlarda Birin niteliği olan bazı unsurlar Akla, Akla ait olan bazı nitelikler de Bire verilmiştir veya aralarında paylaştırılmıştır. Üsûlûcyâ, Akla dair bilgili cahillik teorisini inşa etmekle, cehlin veya cehletmenin bilgiden üstün olacağı şeklinde bir teori inşa etmiştir. Bu teorinin asıl amacı ise, Yeni-Eflatunculuğun bilgisiz ve düşüncesiz Tanrı teorisini teistik dinlerden gelebilecek eleştiriye karşı korumaktır. Buna göre Akıl Birin bilgisine sahip olamamaktadır; çünkü bilgi elde etmek başlı başına bir sebep-sonuç ilişkisidir. Eğer sonuçlar sebebin bilgisine sahip olursa bu durumda sonuçlar sebebin sebebi kategorisine yükselmektedir. Bu nedenle aslında Birin sonucu olan Aklın, Bir hakkında bilgi sahibi olması mümkün değildir. Akıl hem kendisinden yukarı olan Bir hakkında hem de kendisinden aşağı olan duyusal âlem hakkında bilginin en üst kademsini oluşturan bir cehl halindedir. Keza bilgi elde etmek başlı başına bir muhtaçlığı gerekli kılmaktadır. Bu nedenle Aklın herhangi bir şekilde ihtiyaç duymayacağı aşağı âlem yani ruhun dünyası hakkında bir bilgiye ihtiyacı yoktur. Bu durumda Üsûlûcyâ müellifi Tanrının kendinden altındaki şeyleri bilemeyeceğini ve idrak edemeyeceğini söylerken aslında bu durum Tanrının gelecek zamanlı önermeleri bilemeyeceği şeklindeki bir sonucu da beraberinde getirmektedir. Bu olgu, Plotinusun Tanrısının teistik dinlerin eleştirilerinden tam olarak kurtulamayacağını ima etmektedir. Aynı çelişki kendi özel koşullarında akıl için de geçerlidir. Üsülûcyâda Akıl bütün cevherlerin ve hayati unsurların sebebidir. Aklın hareketleri cevherlerin bizâtihi kendileridir. Aklın fiili olmasının dışında Akıldan sonra yer alan herhangi bir cevher yoktur. Ancak Akıl hakiki ilk olan fâilin fiili olduğundan, Akıl hareketleriyle cevherleri meydana getirir. Bu bağlamda Aklın görevi daima akletmektir. O hem Bir hakkında hem de eşya üzerinde temaşa halindedir. Keza Akıl varlığı aklettiği için varlık, varlık kimliğini kazanmakta, varlık da Akıl tarafından akledildiği için varlık olmaktadır. Birin Akla ışıması gibi Akıl da ruhun dünyasına ışığını saçmakta ve ruhun dünyası olan duyusal alemi yaratmaktadır. Üsûlûcyâya göre akıllar çeşit çeşittir. Yüce âlemde Akıl olarak bulunmalarına rağmen aşağı âlemde farklı bir kategoridirler. İnsandaki akıl nasıl ki diğer canlılardakinden farklı ise, yüce âlemdeki akılın yeri de diğerlerine göre daha yücedir.

 This article aims to examine Plotinus theory of intellect in Arabic translation literature. Plotinus theory of intellect Nous was transferred to Islamic thought through works called The Theology of Aristotle, which was attributed to Aristotle, and Riṣāle fī al-İʿlm al-İlāhī, which was attributed to al-Fārābī. The author of the Theology of Aristotle displayed a free attitude towards the Enneads, took the theories out of their context, expanded them according to his understanding and belief, and tried to transform them into a theistic consistency. For example, logos is translated by word in the Theology of Aristotle. In this context, words such as reason, logic, or their derivatives are not preferred. In the Theology of Aristotle, the active word is generally used as the equivalent of the Stoic concept of seed cause used by Plotinus or Aristotles concept of cause that has entered matter. This usage is contrary to the vocabulary of meaning and word choice of the Greek-Arabic translation literature. In these texts, the main idea is preserved that the intellect emanates from the One, and the spirit emanates from the intellect. However, in the Theology of Aristotle, creation and emanation are made functional in a way that there is no tension or contradiction between them. According to the Theology of Aristotle, the intellect emanates from the One. The intellect is complete and perfect. In the realm of intellect, potentiality is superior to actuality. The intellect is in a kind of movement both to the One through contemplation and to the lower realm, but since this movement does not necessitate and necessitate a place, it is in a kind of tranquillity. The movement of the intellect is reasoning. A situation in which the intellect does not intellect is not possible. Therefore, the movement of the intellect is not on a ground that cancels the tranquility. In the Theology of Aristotle, the intellect is attached to the One in a Platonic manner. In the Theology of Aristotle, some elements that are attributes of the One in the Enneads are given to the intellect, and some attributes belonging to the intellect are given to the One or shared between them. By constructing the theory of knowledgeable ignorance of the intellect, the Theology of Aristotle constructed a theory that ignorance or ignorance would be superior to knowledge. The primary purpose of this theory is to protect the Neo-Platonist theory of an ignorant and thoughtless God against criticism from theistic religions. Accordingly, the intellect cannot have the knowledge of the One, because obtaining knowledge is in itself a cause-and-effect relationship. If the results show knowledge of the cause, then the results rise to the category of the cause of the cause. Therefore, it is impossible for the intellect, which is the result of the One, to know about the One. The intellect is in a state of ignorance that constitutes the highest level of knowledge about the One, which is above it, and about the sensory world, which is below it. Likewise, obtaining knowledge necessitates a need. Therefore, the intellect does not need any knowledge about the lower world, the world of the soul, which it does not need in any way. In this case, when the author of the Theology of Aristotle says that God cannot know and perceive things below Himself, this situation brings with it the conclusion that God cannot know future-tense propositions. This fact implies that Plotinus God cannot entirely escape criticism from theistic religions. The same contradiction applies to reason in its circumstances. In the Theology of Aristotle, the intellect is the cause of all substances and vital elements. The intellects actions are the substances themselves. No substance takes place after the intellect, except that the intellect is the act of the intellect. However, since the intellect is the act of the actual first agent, it brings the essence into being through its actions. In this context, the duty of the intellect is always to intellect. It is in a state of contemplation about the One and things. Likewise, since the intellect intellects being, being acquires the identity of being, and being becomes being because it is intellected by the intellect. Just as the One radiates to the intellect, the intellect sheds its light on the world of the soul and creates the sensory realm, which is the world of the soul. According to the Theology of Aristotle, the intelligences are of various kinds. Although they exist as the intellect in the higher world, they are a different category in the lower world. Just as the intellect in man is different from that in other living beings, the place of the intellect in the higher world is higher than the others.

 This article aims to examine Plotinus theory of intellect in Arabic translation literature. Plotinus theory of intellect Nous was transferred to Islamic thought through works called The Theology of Aristotle, which was attributed to Aristotle, and Riṣāle fī al-İʿlm al-İlāhī, which was attributed to al-Fārābī. The author of the Theology of Aristotle displayed a free attitude towards the Enneads, took the theories out of their context, expanded them according to his understanding and belief, and tried to transform them into a theistic consistency. For example, logos is translated by word in the Theology of Aristotle. In this context, words such as reason, logic, or their derivatives are not preferred. In the Theology of Aristotle, the active word is generally used as the equivalent of the Stoic concept of seed cause used by Plotinus or Aristotles concept of cause that has entered matter. This usage is contrary to the vocabulary of meaning and word choice of the Greek-Arabic translation literature. In these texts, the main idea is preserved that the intellect emanates from the One, and the spirit emanates from the intellect. However, in the Theology of Aristotle, creation and emanation are made functional in a way that there is no tension or contradiction between them. According to the Theology of Aristotle, the intellect emanates from the One. The intellect is complete and perfect. In the realm of intellect, potentiality is superior to actuality. The intellect is in a kind of movement both to the One through contemplation and to the lower realm, but since this movement does not necessitate and necessitate a place, it is in a kind of tranquillity. The movement of the intellect is reasoning. A situation in which the intellect does not intellect is not possible. Therefore, the movement of the intellect is not on a ground that cancels the tranquility. In the Theology of Aristotle, the intellect is attached to the One in a Platonic manner. In the Theology of Aristotle, some elements that are attributes of the One in the Enneads are given to the intellect, and some attributes belonging to the intellect are given to the One or shared between them. By constructing the theory of knowledgeable ignorance of the intellect, the Theology of Aristotle constructed a theory that ignorance or ignorance would be superior to knowledge. The primary purpose of this theory is to protect the Neo-Platonist theory of an ignorant and thoughtless God against criticism from theistic religions. Accordingly, the intellect cannot have the knowledge of the One, because obtaining knowledge is in itself a cause-and-effect relationship. If the results show knowledge of the cause, then the results rise to the category of the cause of the cause. Therefore, it is impossible for the intellect, which is the result of the One, to know about the One. The intellect is in a state of ignorance that constitutes the highest level of knowledge about the One, which is above it, and about the sensory world, which is below it. Likewise, obtaining knowledge necessitates a need. Therefore, the intellect does not need any knowledge about the lower world, the world of the soul, which it does not need in any way. In this case, when the author of the Theology of Aristotle says that God cannot know and perceive things below Himself, this situation brings with it the conclusion that God cannot know future-tense propositions. This fact implies that Plotinus God cannot entirely escape criticism from theistic religions. The same contradiction applies to reason in its circumstances. In the Theology of Aristotle, the intellect is the cause of all substances and vital elements. The intellects actions are the substances themselves. No substance takes place after the intellect, except that the intellect is the act of the intellect. However, since the intellect is the act of the actual first agent, it brings the essence into being through its actions. In this context, the duty of the intellect is always to intellect. It is in a state of contemplation about the One and things. Likewise, since the intellect intellects being, being acquires the identity of being, and being becomes being because it is intellected by the intellect. Just as the One radiates to the intellect, the intellect sheds its light on the world of the soul and creates the sensory realm, which is the world of the soul. According to the Theology of Aristotle, the intelligences are of various kinds. Although they exist as the intellect in the higher world, they are a different category in the lower world. Just as the intellect in man is different from that in other living beings, the place of the intellect in the higher world is higher than the others.

Makale detayları

Theory of Intellect in Üsûlûcyâ and Risâle fi'l-İlmi'l İlâhi

Yazarlar:

Şenol Korkut

Yayıncı:

Tokat Gaziosmanpasa University

Ana Başlıklar:

İslam Felsefesi

Dergi:

Tokat İlmiyat Dergisi Vol.12 Issue 1, pp.205-230

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001320111

pISSN:

2717-610X

Islamic Philosophy

Plotinus

Enneads

the Theology of Aristotle

Risâle fî İlmi’l-İlâhi

Nous.İslâm Felsefesi

Plotinus

Enneadlar

Üsûlûcya

Risâle fî İlmi’l-İlâhi

Akıl.

Sayı

Makale detayları

Yazarlar: Şenol Korkut

Yayıncı: Tokat Gaziosmanpasa University

Ana Başlıklar: İslam Felsefesi

Dergi: Tokat İlmiyat Dergisi Vol.12 Issue 1, pp.205-230

Belge Tipi: Makale

Yayın Tarihi: 6/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001320111

pISSN: 2717-610X

Sayı

Yazarlar:

Şenol Korkut

Yayıncı:

Tokat Gaziosmanpasa University

Ana Başlıklar:

İslam Felsefesi

Dergi:

Tokat İlmiyat Dergisi Vol.12 Issue 1, pp.205-230

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001320111

pISSN:

2717-610X