THE MATTER OF SELF-KNOWLEDGE AS A DIVINE ACT IN AVICENNA

Büşra Bilgin

Makale detayları

THE MATTER OF SELF-KNOWLEDGE AS A DIVINE ACT IN AVICENNA

Yazarlar:

Büşra Bilgin

Yayıncı:

Ankara Hacı Bayram Veli University

Ana Başlıklar:

Bölgesel Çalışmalar

Dergi:

Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi Issue 108, pp.287-306

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001305677

pISSN:

1306-8253

Anahtar kelimeler:

Özet:

 To understand Ibn Sina first of all means to understand all the Islamic philosophy that we have inherited and the Greek thought that he was philosophically nurtured. To understand the concept of self-knowledge, which is the main concept of his epistemology, means to understand the creation of the world and its ability to be known from ourselves. In Avicennas epistemology, self-knowledge refers to a genuine identity of the perpetrator, actual and object of the process of knowing for a person. As the only being who can know himself in life, man is also the only being who can reach his creator and resemble him in this aspect. In particular, the belief of a thinker such as Avicenna that the creator of the world is pure reason and that he created the world through self-reflection reveals that the act of self-knowledge is a Divine act. In Avicennas cosmology, God emerges the First Mind, the thing that most resembles himself by thinking about himself. This First Mind emerges the mind that comes after it by thinking about God and itself, and the celestial fortune corresponding to this mind, and its soul. Thus, this overflow process continues until the last mind, the active mind, creating multiplicity and causal chain in the world. The most important part that attracts attention in this theory of creation is that the creative verb is to thinkreasonknow. In other words, God performs his Divinity by thinking because he is the mind, and every intelligent being he creates also receives a share from him in certain proportions. A persons ability to think, produce, and reach the truth by reasoning is directly proportional to the share he receives from God. The reason for this is that philosophy has been defined by previous scholars as the Deification of man to the extent of his power. In this sense, the aim of this study is to show that the part of man that is most similar to God, based on Avicennas theory of creation, is to understand and be able to think for himself. This action is a creative force that he receives from God for him. This creative force, of course, is limited and finite compared to God. This force is actually the power of realizing, becoming conscious, knowing the world by its own examples. The fact that man is seen as a small world and the universe as a big world stems from the possibility of accessing the knowledge of other things in the world by acting on himself. For this reason, if a person knows what he is, he obtains knowledge of other things through examples in himself. This includes the knowledge of God, the knowledge of the Mandatory Existent in Avicennas terminology. Because man, as an intelligent being, understands the universal beings that caused the universe to come into being, and this understanding makes him the highest and most competent he can be by making him competent. Avicenna thinks that at this point where a person arrives, he can connect with the Mandatory Being and achieve the highest happiness. Since it was found that this subject covered by the study is directly related to a persons self, world, creator and happiness, it was necessary to mention Avicennas cosmological system, the definition of the soul and its substance of being, how and in what way self-knowledge can be realized, and finally, the relationship of self-knowledge with happiness. As a result, the fact that the soul is a substance and that this substance exists together with the body, that what we call ourselves is not a body but a soul, and that we do not need a body to know ourselves, by knowing ourselves we will actually get a little closer to the creator in order to know and understand everything else in the universe, and with this we can achieve eternal happiness, has been clarified by many arguments.

 To understand Ibn Sina first of all means to understand all the Islamic philosophy that we have inherited and the Greek thought that he was philosophically nurtured. To understand the concept of self-knowledge, which is the main concept of his epistemology, means to understand the creation of the world and its ability to be known from ourselves. In Avicennas epistemology, self-knowledge refers to a genuine identity of the perpetrator, actual and object of the process of knowing for a person. As the only being who can know himself in life, man is also the only being who can reach his creator and resemble him in this aspect. In particular, the belief of a thinker such as Avicenna that the creator of the world is pure reason and that he created the world through self-reflection reveals that the act of self-knowledge is a Divine act. In Avicennas cosmology, God emerges the First Mind, the thing that most resembles himself by thinking about himself. This First Mind emerges the mind that comes after it by thinking about God and itself, and the celestial fortune corresponding to this mind, and its soul. Thus, this overflow process continues until the last mind, the active mind, creating multiplicity and causal chain in the world. The most important part that attracts attention in this theory of creation is that the creative verb is to thinkreasonknow. In other words, God performs his Divinity by thinking because he is the mind, and every intelligent being he creates also receives a share from him in certain proportions. A persons ability to think, produce, and reach the truth by reasoning is directly proportional to the share he receives from God. The reason for this is that philosophy has been defined by previous scholars as the Deification of man to the extent of his power. In this sense, the aim of this study is to show that the part of man that is most similar to God, based on Avicennas theory of creation, is to understand and be able to think for himself. This action is a creative force that he receives from God for him. This creative force, of course, is limited and finite compared to God. This force is actually the power of realizing, becoming conscious, knowing the world by its own examples. The fact that man is seen as a small world and the universe as a big world stems from the possibility of accessing the knowledge of other things in the world by acting on himself. For this reason, if a person knows what he is, he obtains knowledge of other things through examples in himself. This includes the knowledge of God, the knowledge of the Mandatory Existent in Avicennas terminology. Because man, as an intelligent being, understands the universal beings that caused the universe to come into being, and this understanding makes him the highest and most competent he can be by making him competent. Avicenna thinks that at this point where a person arrives, he can connect with the Mandatory Being and achieve the highest happiness. Since it was found that this subject covered by the study is directly related to a persons self, world, creator and happiness, it was necessary to mention Avicennas cosmological system, the definition of the soul and its substance of being, how and in what way self-knowledge can be realized, and finally, the relationship of self-knowledge with happiness. As a result, the fact that the soul is a substance and that this substance exists together with the body, that what we call ourselves is not a body but a soul, and that we do not need a body to know ourselves, by knowing ourselves we will actually get a little closer to the creator in order to know and understand everything else in the universe, and with this we can achieve eternal happiness, has been clarified by many arguments.

 To understand Ibn Sina first of all means to understand all the Islamic philosophy that we have inherited and the Greek thought that he was philosophically nurtured. To understand the concept of self-knowledge, which is the main concept of his epistemology, means to understand the creation of the world and its ability to be known from ourselves. In Avicennas epistemology, self-knowledge refers to a genuine identity of the perpetrator, actual and object of the process of knowing for a person. As the only being who can know himself in life, man is also the only being who can reach his creator and resemble him in this aspect. In particular, the belief of a thinker such as Avicenna that the creator of the world is pure reason and that he created the world through self-reflection reveals that the act of self-knowledge is a Divine act. In Avicennas cosmology, God emerges the First Mind, the thing that most resembles himself by thinking about himself. This First Mind emerges the mind that comes after it by thinking about God and itself, and the celestial fortune corresponding to this mind, and its soul. Thus, this overflow process continues until the last mind, the active mind, creating multiplicity and causal chain in the world. The most important part that attracts attention in this theory of creation is that the creative verb is to thinkreasonknow. In other words, God performs his Divinity by thinking because he is the mind, and every intelligent being he creates also receives a share from him in certain proportions. A persons ability to think, produce, and reach the truth by reasoning is directly proportional to the share he receives from God. The reason for this is that philosophy has been defined by previous scholars as the Deification of man to the extent of his power. In this sense, the aim of this study is to show that the part of man that is most similar to God, based on Avicennas theory of creation, is to understand and be able to think for himself. This action is a creative force that he receives from God for him. This creative force, of course, is limited and finite compared to God. This force is actually the power of realizing, becoming conscious, knowing the world by its own examples. The fact that man is seen as a small world and the universe as a big world stems from the possibility of accessing the knowledge of other things in the world by acting on himself. For this reason, if a person knows what he is, he obtains knowledge of other things through examples in himself. This includes the knowledge of God, the knowledge of the Mandatory Existent in Avicennas terminology. Because man, as an intelligent being, understands the universal beings that caused the universe to come into being, and this understanding makes him the highest and most competent he can be by making him competent. Avicenna thinks that at this point where a person arrives, he can connect with the Mandatory Being and achieve the highest happiness. Since it was found that this subject covered by the study is directly related to a persons self, world, creator and happiness, it was necessary to mention Avicennas cosmological system, the definition of the soul and its substance of being, how and in what way self-knowledge can be realized, and finally, the relationship of self-knowledge with happiness. As a result, the fact that the soul is a substance and that this substance exists together with the body, that what we call ourselves is not a body but a soul, and that we do not need a body to know ourselves, by knowing ourselves we will actually get a little closer to the creator in order to know and understand everything else in the universe, and with this we can achieve eternal happiness, has been clarified by many arguments.

 İbn Sinâyı anlamak öncelikle bize miras kalan tüm İslam felsefesini ve felsefi olarak beslendiği Yunan düşüncesini anlamak demektir. Onun epistemolojisinin ana kavramı olan kendini bilmek kavramını anlamak ise, âlemin yaratılması ve onun kendimizden hareketle bilinebilmesini anlamak demektir. İbn Sinânın epistemolojisinde kendini bilmek, insan için bilme işleminin faili, fiili ve nesnesinin hakiki bir özdeşliğini ifade eder. Yaşam içinde kendini bilebilecek olan yegâne varlık olarak insan aynı zamanda yaratıcısına ulaşabilecek ve ona bu yönüyle benzeyen tek varlıktır. Özellikle İbn Sinâ gibi bir düşünürün, âlemin yaratıcısının saf akıl olması ve âlemi kendi kendini düşünmek yoluyla meydana getirmesine ilişkin inancı, kendini bilme eyleminin Tanrısal bir eylem olduğunu ortaya koymaktadır. İbn Sinânın kozmolojisinde Tanrı, kendi kendini düşünerek kendine en çok benzeyen şeyi İlk Aklı taşırır. Bu İlk Akıl, Tanrıyı ve kendini düşünerek kendinden sonra gelen aklı ve bu akla karşılık gelen göksel feleği ve onun nefsini taşırır. Böylelikle bu taşma işlemi, son akıl olan faal akla kadar devam ederek âlemde çokluğu ve nedensel zinciri meydana getirir. Bu yaratma teorisinde dikkat çeken en önemli kısım, yaratıcı fiilin düşünmekakletmekbilmek olmasıdır. Başka bir deyişle Tanrı kendisi akıl olması sebebiyle düşünerek Tanrısallığını icra eder ve yarattığı her akıllı varlık da kendisinden belli oranlarda pay alır. İnsanın düşünmesi, üretmesi, aklederek hakikate ulaşabilmesi Tanrıdan aldığı pay ile doğru orantılıdır. Bundan sebep, önceki âlimlerce felsefe yapmak insanın gücü ölçüsünce Tanrısallaşması olarak tanımlanmıştır. Bu anlamda bu çalışma ile amaçlanan şey, İbn Sinânın yaratma teorisinden hareketle insanın Tanrıya en çok benzediği kısmının akletmesi ve kendi kendini düşünebilmesi olduğunu göstermektir. Bu eylem onun için Tanrıdan aldığı yaratıcı bir kuvvettir. Bu yaratıcı kuvvet, Tanrıya kıyasla elbette sınırlı ve sonludur bu kuvvet aslında bir farkına varma, bilinçlenme, âlemi kendindeki örnekleriyle bilme gücüdür. İnsanın küçük âlem, evrenin ise büyük âlem olarak görülmesi insanın kendinden hareketle âlemdeki diğer şeylerin bilgisine erişebilme imkânından ileri gelir. Bu sebeple insan kendinin ne olduğunu bilirse kendindeki örneklerle diğer şeylerin de bilgisini elde eder. Buna Tanrının bilgisi, İbn Sinânın terminolojisinde Zorunlu Var Olanın bilgisi de dâhildir. Çünkü insan akıllı bir varlık olarak, âlemin vücuda gelmesine sebep olan tümel varlıkları akleder ve bu akletme onu yetkinleştirerek olabileceği en yüksek ve en yetkin hâle getirir. İbn Sinâ insanın geldiği bu noktada Zorunlu Var Olanla bağlantı kurabileceğini ve en yüce mutluluğu elde edebileceğini düşünür. Çalışmanın ele aldığı bu konunun, insanın kendisiyle, âlemle, yaratıcısıyla ve mutlulukla doğrudan ilişkili olduğu tespit edildiği için İbn Sinânın kozmolojik sisteminden, nefsin tanımından ve cevher oluşundan, kendini bilmenin nasıl ve ne şekilde gerçekleşebildiği hususunda ve son olarak kendini bilmenin mutlulukla ilişkisinden bahsetmemiz gerekli olmuştur. Sonuç olarak, nefsin cevher oluşu ve bu cevherin bedenle birlikte var olduğu, kendimiz dediğimiz şeyin beden değil nefsten ibaret olduğu ve kendimizi bilmek için bedene ihtiyaç duymadığımız, kendimizi bilerek aslında evrendeki diğer her şeyi bilmek ve anlamak adına yaratıcıya biraz daha yakınlaşacağımız ve bununla sonsuz mutluluğu elde edebileceğimiz birçok argümanla açıklığa kavuşmuştur.

Makale detayları

THE MATTER OF SELF-KNOWLEDGE AS A DIVINE ACT IN AVICENNA

Yazarlar:

Büşra Bilgin

Yayıncı:

Ankara Hacı Bayram Veli University

Ana Başlıklar:

Bölgesel Çalışmalar

Dergi:

Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi Issue 108, pp.287-306

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001305677

pISSN:

1306-8253

Islamic Philosophy

Avicenna

Minerality of Soul

Self-Knowledge

Divine Action

Highest Happinessİslam Felsefesi

İbn Sinâ

Nefsin Cevherliliği

Kendini Bilmek

Tanrısal Eylem

En Yüce Mutluluk

Sayı

Makale detayları

Yazarlar: Büşra Bilgin

Yayıncı: Ankara Hacı Bayram Veli University

Ana Başlıklar: Bölgesel Çalışmalar

Dergi: Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi Issue 108, pp.287-306

Belge Tipi: Makale

Yayın Tarihi: 12/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001305677

pISSN: 1306-8253

Sayı

Yazarlar:

Büşra Bilgin

Yayıncı:

Ankara Hacı Bayram Veli University

Ana Başlıklar:

Bölgesel Çalışmalar

Dergi:

Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi Issue 108, pp.287-306

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001305677

pISSN:

1306-8253