Fârâbî’de felsefe tarihi teorisi: Dil ve dinin tekâmülünde felsefenin tarihselliğinin ipuçları
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Date
2017-07-26
Authors
Pattabanoğlu, Fatma Zehra
Journal Title
Journal ISSN
Volume Title
Publisher
Uludağ Üniversitesi
Abstract
İslâm dünyasında felsefe tarihçiliği hakkında ilk dikkat çeken kişi Fârâbî’dir. Aslında onun felsefe tarihine dair kurgusu, tarih felsefeciliği olarak da görülebilir. Tarih felsefesi de tarihin düşünceye dayalı söylemleri olarak kabul edilebilir. Bu söylemin oluşmasında dil, felsefe ve din önemli etkenlerdir. Nitekim dil insanın düşünceye dair ilişkilerini sağlayan araç olmasının yanında, tarihsel bir varlıktır. Tarih nasıl insanla başlıyorsa dil, felsefe ve din de insanla başlar. Bu bağlamda aralarındaki öncelik ve sonralık sıralaması bir taraftan tarihsel bir bakış açısı olmakla birlikte, diğer taraftan varlıkla ilgili meseleleri içerdiği için metafizikseldir. Fârâbî’ye göre zaman bakımından önce dil, sonra felsefe, daha sonra da din vuku bulmuştur. Filozof Kitâbu’l-Hurûf adlı eserinde dil, felsefe ve din arasındaki bu ardışıklığı, zamansal bir felsefe tarihi kuramı oluşturarak ifade etmektedir. Tahsîlu’s-Saâda adlı eserinde ise felsefenin milletler arasında nasıl geliştiğini ve el değiştirdiğini gösteren mekânsal bir felsefe tarihi teorisi oluşturmaya çalışmaktadır. Böylece önce gelen sonra geleni anlamlı kılmakta, onun yerini sağlamlaştırmaktadır. Yani felsefenin evrimsel olarak gelişmesi ona tâbi olan dinin de hakikat ve mahiyetini bir anlamda biçimlendirmektedir. Burada dilin, felsefenin ve dinin ortaya çıkışı, tarihsel zorunluluğun neticesi olması bakımından bir toplumun medeni olabilmesinin şartlarını da taşımaktadır. Dolayısıyla çalışmamızda Fârâbî’nin felsefe tarihi düşüncesinin bu minvalde nasıl oluşturmaya çalıştığı ele alınacak, muhtelif kavramlar ve olgular çerçevesinde mesele tartışılacaktır.
Al-Farabi is the first person, who attracted notice in Islamic world regarding philosophical historiography. In fact, his setup regarding the history of philosophy can be seen as philosophy of history. Philosophy of history can be considered as discourses of history based on thoughts. Language, philosophy and history are important elements for these discourses to be formed. Besides being the medium which makes human relations about thoughts possible, the language is in fact a historical asset. Language, philosophy and religion begin with human as the history does. In this context, the alignment of antecedence and recency between them is a historical point of view on one hand, and on the other hand it’s metaphysical, since it contains matters about the existence. According to AlFarabi, in terms of the time first language, then philosophy and the religion at last took place. In his work Kitabu'l-Huruf the philosopher expresses this sequence between language, philosophy and religion by constructing a theory on history of philosophy. He tries to build a spatial history of philosophy which shows how philosophy changes among nations and passes into other hands in his work called Tahsilu’s-Saada. Thus, first comer makes the following meaningful and secures its position. That is to say, the evolutionary development of philosophy also forms the essence and the quality of religion, which is dependent on philosophy. Here the process between the first usage of the language and its transformation into the translation is described as a historical phenomenon. As a result of historical essentiality, the existence of the language, philosophy and religion also holds the conditions of being a civilized society. Thus, in this work we will approach on the question how Al-Farabi tries to place this thought of his in this manner, and discussions will be made within the frame of various conceptions and events.
Al-Farabi is the first person, who attracted notice in Islamic world regarding philosophical historiography. In fact, his setup regarding the history of philosophy can be seen as philosophy of history. Philosophy of history can be considered as discourses of history based on thoughts. Language, philosophy and history are important elements for these discourses to be formed. Besides being the medium which makes human relations about thoughts possible, the language is in fact a historical asset. Language, philosophy and religion begin with human as the history does. In this context, the alignment of antecedence and recency between them is a historical point of view on one hand, and on the other hand it’s metaphysical, since it contains matters about the existence. According to AlFarabi, in terms of the time first language, then philosophy and the religion at last took place. In his work Kitabu'l-Huruf the philosopher expresses this sequence between language, philosophy and religion by constructing a theory on history of philosophy. He tries to build a spatial history of philosophy which shows how philosophy changes among nations and passes into other hands in his work called Tahsilu’s-Saada. Thus, first comer makes the following meaningful and secures its position. That is to say, the evolutionary development of philosophy also forms the essence and the quality of religion, which is dependent on philosophy. Here the process between the first usage of the language and its transformation into the translation is described as a historical phenomenon. As a result of historical essentiality, the existence of the language, philosophy and religion also holds the conditions of being a civilized society. Thus, in this work we will approach on the question how Al-Farabi tries to place this thought of his in this manner, and discussions will be made within the frame of various conceptions and events.
Description
Bu makale Muğla Sıtkı Koçman Üniversitesinin düzenlemiş olduğu “II. Uluslarası Felsefe, Eğitim, Sanat ve Bilim Tarihi Sempozyumu”nda sunulan bildirinin yeniden gözden geçirilmiş ve genişletilmiş halidir.
Keywords
Felsefe tarihi, Fârâbî, Dil, Din, Felsefe, History of philosophy, Al-Farabi, Language, Religion, Philosophy
Citation
Pattabanoğlu, F. Z. (2017). "Fârâbî’de felsefe tarihi teorisi: Dil ve dinin tekâmülünde felsefenin tarihselliğinin ipuçları". Kaygı. Uludağ Üniversitesi Fen-Edebiyat Fakültesi Felsefe Dergisi, 29, 47-64.