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Biz bu araştırmada, Mevlânâ Celâleddîn Rumî’nin ahlak öğretisinde nefs-ruh ayrımını ve bu ayrımın insan karakteri üzerindeki etkilerini ele almaya çalıştık. Önce bir literatür taraması yaptık. Sonra düşünürün bu kavramlara yüklediği etik anlamları tespit etmeye ve ahlakî sonuçlarını göstermeye gayret ettik. Araştırma sonunda Mevlânâ’nın felsefî bir ahlak öğretisinden ziyade dinî-tasavvufî yönü ağır basan bir ahlak öğretisi geliştirdiği ve ruhu, insanın olumlu yanı kabul ederken nefsi, insanın olumsuz yanı kabul ettiğini gördük. Yine onun, ruhu güzel duygu, düşünce, huy ve erdemlerin temel kaynağı olarak görürken nefsi, kötü duygu, düşünce, huy ve erdemsizliklerin temel kaynağı olarak gördüğü sonucuna ulaştık.
In this research, we tried to deal with the self soul distinction in the moral teaching of Mevlana Celaleddin Rumi and the effects of this distinction on human character. First, we made a literature review. Then we tried to detect the ethical meanings the thinker gave to these concepts and show the moral consequences. At the end of the research, we concluded that Mevlana developed a moral teaching whose religious mystic side is predominant, rather than philosophical moral teaching and whereas he accepted the soul as the positive side of man, he accepted himself as the bad side of man. And we have come to a conclusion that while he considered the soul as the fundamental source of good feelings, thought, nature and virtue, he considered the self as the fundamental source of bad feelings, thought, nature and virtuelessness.
In this research, we tried to deal with the self soul distinction in the moral teaching of Mevlana Celaleddin Rumi and the effects of this distinction on human character. Firstly, we made a literature review. Then we tried to detect the ethical meanings the thinker gave to these concept and show the moral conseguences. At the end of the research, we concluded that Mevlana developed a moral teaching whose religious mystic side is predominant, rather than philosophical moral teaching and whereas he accepted the soul as positive side of human, he accepted self as bad side of human. And we have come to a conclusion that whereas he considered the soul as the fundamental source of nice feeling, thought, nature and virtue, he considered the self as the fundamental source of bad feeling, thought, nature and virtuelessness.
Field : Eğitim Bilimleri; İlahiyat
Journal Type : Ulusal
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