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Bu çalışmanın amacı, İbn Miskeveyh’in nefs anlayışını genel hatlarıyla ortaya koymak, daha özelde ise duyusal ve akli idrak meselelerini incelemektir. O, nefs konusunu iki ana çizgide ele alır. Ahlâki ilkelerin temeli olarak nefs; duyusal ve akli idrakın öznesi olarak nefs. Bu iki alan bir birinden keskin hatlarla ayrılamaz ancak bu çalışmada nefs konusu, duyusal ve akli idrak problemleri esasında ele alınmıştır. İbn Miskeveyh, Meşşai filozofları takip ederek nefs kelimesini hem ayüstü âlem hem de ayaltı âlem için ortak kullanır. İbn Miskeveyh’in nefs teorisi, temelde Aristocu geleneğe dayanır. O, nefsi doğal cismin ilk yetkinliği olarak tanımlar. Nefs, hayat, canlılık ve ölümsüzlüğün ilkesidir. Varlık hiyerarşini madde değil nefs belirler. Bitki, hayvan ve insan için nefsin farklı yetileri vardır, ancak bu durum nefsin birliği ve bütünlüğüne tezat teşkil etmez. İnsan, bazı yetileriyle bitki ve hayvanlarla ortaktır ancak akıl yetisine sahip olmakla diğer canlılardan ayrılır. İnsanda, duyular, hayal ve vehim gücü hissi idrak mertebesinin aşamalarıdır. Akıl ise tümel akledilirleri idrak eder. Aklın birisi hissedilirlere diğeri akdedilirlere yönelik iki eğilimi vardır. Akıl ancak kendi zatına yönelerek yüce akdedilirleri kavrayabilir. Akdedilirleri elde edebilen insani nefs, bedenden bağımsız, kaynağı ilahi olan, ölümsüz bir cevherdir.
The purpose of this study is to reveal Ibn Miskeveyh’s nefs understanding with its general lines, and more specifically to study sensual and mental intelligence issues. He deals with the subject of nefs in two main lines. The principle of the moral principles is nefs; the subject of sensual and intellectual intelligence is nefs. These two fields cannot be separated by sharp lines from one, but in this study the subject of the psychic, sensual and mental intestinal problems have been addressed in essence. Ibn Miskeveyh, following the Meşai philosophers, uses the word nefs to share both the upper world and the subsequent world. Ibn Miskeveyh’s theory of nefs is based on Aristotle’s tradition. It defines the soul as the first capacity of the natural body. Nefs is the principle of life, vitality and immortality. The hierarchy of existence is determined by the matter, not by the nefs. For plants, animals and humans, the soul has different abilities, but this situation does not constitute a sign of the unity and integrity of the soul. Man with some abilities is associated with plants and animals, but with intellectual abilities it is separated from other beings. In man, the senses, the imagination and the power of the senses are the stages of the intestinal stages. The minds are all aware of them. There are two kinds of senses, one to the one, and the other to the one. The mind can only turn to its own substance by understanding the highest acts. The human nefs that can obtain the accredited, independent of the body, the source is divine, immortal.
The purpose of this study is to examine Ibn Miskawayh's concept of soul in general terms; more specifically, to analyze the sensory and intellectual perception problems. He deals with the soul in two main lines. The soul as the basis of moral principles; as the subject of sensual and intellectual perception. These two fields can not be separated by sharp lines, however, in this study, the soul concept is studied on the basis of sensory and intellectual problems. Ibn Miskawayh follows Peripatetic philosophers and uses the word ‘soul’ for both the terrestrial region and the celestial region, in the same sense. Ibn Miskawayh's theory of soul is basically based on the Aristotelian tradition. He defines the soul must be the first actuality of a naturally organised body. Soul is the basis of life, vitality and immortality. Soul determines the hierarchical chain of existence, not matter. The soul has different powers for plants, animals and humans, but this does not contrast with the unity and integrity of the soul. Man shares some faculty with plants and animals, but he is separated from other creatures by having intelligence. The sensation, imagination and fantasy are the stages of the material perception level, in man. The mind perceives universal forms. The mind has two tendencies; towards sensation and intelligible world. The mind can only perceives the supreme intelligible forms by turning to its own self. The human soul which is able to obtain intelligible forms and independent of the body is eternal essence and its source is divine.
Field : İlahiyat
Journal Type : Uluslararası
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