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Bu çalışma, Fârâbî’nin düşüncesinde bir bilim olarak mantığın mahiyeti, konusu, konumu ve yararı gibi mantık bilimine ilişkin temel meseleleri ele almaktadır. Mantık, yanlış yapmanın mümkün olduğu her yerde sahip olduğu ilkelerle doğruya yönlendiren ve akıl ile çıkarsama özelliğine sahip olan her bilgide insanı yanılmaktan koruyan bir yöntemdir. Mantığın bu işlevi onun konusundan gelir. Mantığın temel konusu ise akledilirler ve akledilirlere ilişen ikinci akledilirlerdir. İnsanın sahip olduğu bilgilerin düzen ve sistem kazanması anlamına gelen mantığın bu hususiyeti, onu tüm bilgi ve bilimlerin ölçüsü haline getirmektedir. Konusundan dolayı da mantık biliminin konumu, yani diğer felsefî disiplin ve bilimlerle ilişkisi şekillenmektedir. Fârâbî’nin nazarında mantık bilimi, kimi yaklaşımların aksine felsefenin bir disiplini değildir. Kendine has konusuyla müstakil bir bilim, müstesna konusundan dolayı da tüm felsefî disiplin ve bilimlerin yöntem bilimi konumundadır. Mantık bilimi, edindiği konu ve sahip olduğu konumdan dolayı felsefî ve bilimsel mevzular dahil tüm konuşma ve yazışmaları yanlıştan koruyarak doğruya yöneltmek gibi üstün yararlar sağlamaktadır. Mantığın bilinmemesi durumunda ise faydaların aksine zararlar meydana gelecektir. Bu nedenle herhangi bir alana ilişkin sistemli bir bilgi kuramı, imkânsız hale gelecektir. Bilimin akledilirlerle başladığı düşünüldüğünde, bütün bilimler içinde akledilirlerin eklentilerini konu edinen mantık, alternatifsiz bir konuma yerleşmekte ve böylelikle onun öğrenilmesi kaçınılmaz olarak öncelikli hale gelmektedir.
Fārābī (871-950), is one of the most important philosophers of the Middle Ages of Islamic philosophy, has been one of the areas that he contributed most in philosophical teaching was, undoubtedly, logic science. His philosophy, as a whole, aims to make the individual and the society happiness. The role of the science of logic here is an evident in the competence of both theoretical and practical philosophy. Therefore, without having the knowledge of logic, it is not possible to
Fārābī (871-950), is one of the most important philosophers of the Middle Ages of Islamic philosophy, has been one of the areas that he contributed most in philosophical teaching was, undoubtedly, logic science. His philosophy, as a whole, aims to make the individual and the society happyness. The role of the science of logic here is an evident in the competence of both theoretical and practical philosophy. Therefore, without having the knowledge of logic, it is not possible to achieve happiness in the philosophical sense. In other words, it is not possible to realize competence in sciences without knowledge of logic. This feature of logic makes it very important at existential level. For this reason, in the understanding of Fārābī, logic is an introduction to philosophy as a tool science. On the other hand, it is possible to mention the introduction or preparation of logic in a suitable way. That is why Fārābī wrote many articles about nature of logic as a preparation for it. Considering the content of the work written by Fārābī, it is possible to identify the basic issues before starting the logic that need to be learned as follows: The nature, subject, location, importance, aim, utility, non-alternativity of the logic, its relationship with other disciplines, five universals, methods of obtaining information, more interested in of logic, such as essence-accident and priority-posteriority. Some of these issues are not only for logic, but also for the preparation of philosophy. For this reason, among all these things only nature, subject, location, importance, purpose, utility, non-alternative issues of the logic were discussed in this study. According to Fārābī's conception, logic is a science that directs people to the right wherever it is possible to do wrong and protects people from being mistaken in every knowledge. Protecting and correcting people from doing wrong comes fr om its own subject. The main subject of logic is reasonable things and the second reasonable things which are related to reasonable things. The second reasonable things in the human mind becomes apparent as parts of the science of logic. After Fārābī, the logic is considered as nine chapters. However, Fārābī considered logic as eight chapters: Categories, Propositions, First Analytics, Second Analytics, Topics, Rhetoric, Poetics and Sophistical Refutation. He does not include Isagoge into the chapters of the logic. The most important of these chapters is the Second Analytics. The three sections before this chapter are in preparation for learning it; the four parts that come after it are either in terms of support or restraint. The special structure of the logic, which means that the acquired information is the order, makes it a measure of all knowledge and sciences. Due to its subject, the position of the science of logic, namely its relation to other philosophical disciplines and sciences, is shaped. The logic becomes an independent science with its own subject matter, on the other hand, it becomes the methodology of other sciences due to its this subject matter. In Fārābī 's thought, although the science of logic is directed towards being, it is directed as a means to reach the knowledge of that being. Because of this feature, logic is placed in a position where the information is tested with logic itself. The logic of the position, thus, becomes a methodology for all philosophical disciplines and sciences as an independent science. And this makes the science of logic a priority and vital. The use of logic, in testing the information in terms of formal shows how useful it is. In this context, Fārābī exemines the benefits of logic intensively for beginners in the science of logic. According to this, logic allows us to distinguish right from wrong, both in our own views and in the opinions of others and in the objections of others against our views as well. The matter pointed out here is remarkable in terms of scientific, political and social extensions. The texts read and the spoken speeches without knowing the rules of logic science will not be understood in terms of true or false. The rules of the science of logic must be known and followed in order to avoid mistakes and illusions. For these reasons, according to Fārābī, logic education must be necessary. if logic not, it will not be possible to know that the right is right and the wrong is wrong. This will manifest itself as the damages of not knowing the logic. For all these reasons, logic science has no alternative. Unlike some claims, logic has a function that no discipline has fulfilled it. For this reason, offering alternatives to logic or seeing it unnecessary not only reduces the adequacy in the sciences but also the quality of daily conversations.
Alan : İlahiyat; Sosyal, Beşeri ve İdari Bilimler
Dergi Türü : Uluslararası
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