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Bu makale, İbn Sînâ’nın bir erdem olarak adalet anlayışını ve sosyal alanda yansımalarını incelemeyi amaçlamaktadır. İbn Sînâ, Platoncu erdem şemasını kabul eder, buna göre temel erdemler dörttür hikmet, şecaat, iffet ve bu üç erdemin toplamı olan adalet. Adalet dışındaki her bir erdemin altına tâli erdemler koyar. O, tâli erdem tasnifinde ahlak geleneğine tabi olan filozoflardan farklı bir sıralama yapar. Ona göre adalet erdeminin altında iki temel ilke vardır: Birincisi ifrat ve tefrit arasında orta olanın bulunması ikincisi davranışın sırf iyiyi hedeflemesidir. Sosyal ilişkilerde adalet, hak edilenden fazla vermek ile hak edileni vermeme arasında orta olandır. O, adil bir toplumun temellerinin kurulmasında sosyal işbirliği ve uzlaşının önemine dikkat çeker. O, yönetenlerin/iktidarın baskıcı tutumu karşısında sistemi dengelemek için aşağıdan yukarıya eylemci bir yaklaşımı önerir. Ona göre adil bir alış-veriş için kumar, kuralsız kazanç, faiz ve fazla kazanma iştahı önlenmelidir. Ayrıca o, ictihadın işlevselliğine ve değişime ayak uydurmanın önemine dikkat çeker.
This article aims to study the understanding of justice as a virtue of Ibn Sina and its reflections in the social field. Ibn Sina accepts the Plato’s scheme of virtue, according to which the basic virtues are four: wisdom, shecaat, iffet and justice, which is the sum of these three virtues. He puts subordinate virtues under every erem outside justice. He makes a different ranking from the philosophers who are subject to the moral tradition in the kind of virtue. According to him, under the virtue of justice there are two basic principles: the first is the finding of the intermediate between falsehood and falsehood; the second is the behavior that aims only to the good. In social relations, justice is the medium between giving more than deserved and giving more than deserved. He emphasizes the importance of social cooperation and reconciliation in the establishment of the foundations of a fair society. He proposes an active approach from down to up to balance the system against the oppressive attitude of the rulers/power. According to him, the appetite for fair shopping, unregular earnings, interest and overwinning should be avoided. He also emphasizes the functionality of the ictihad and the importance of adapting to change.
The paper aims to analyze Avicenna's understanding of justice as a virtue and its reflections in the social field. Avicenna accepts the Platonic virtue scheme and according to him there are four cardinal virtues; wisdom, courage, temperance and justice which is the sum of these three virtues. He puts sub-virtues under each virtue except justice. He gives a different classification of the sub-virtues than philosophers who are members of the Islamic moral tradition. There are two basic principles under the virtue of justice: the first is to find the means between excess and the deficiency; the second is that behavior only aims for good. In social relations, justice is a means between giving more or less than deserved. He draws attention to the importance of social cooperation and consensus in establishing the foundations of a fair society. He offers a bottom-up activist approach to balance the system against the oppressive attitude of the rulers/power. According to him, gambling, ill-gotten gains, interest and the appetite to win should be prevented for fair trading. It also draws attention to the functionality of ijtihad and the importance of keeping up with the change.
Field : Eğitim Bilimleri; Filoloji; Sosyal, Beşeri ve İdari Bilimler
Journal Type : Uluslararası
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