Ilyas Altuner

Averroes, considered to be the greatest Aristotelian commentator in the Middle Ages, has written three different types of commentary on almost all the works of this great philosopher: short, middle and long. These commentaries have been translated into Latin and Hebrew in the early period, and profoundly influenced both Medieval Europe and Jewish thought for centuries. The effect of Averroes in the West was to spread the whole of Europe under the name of Latin Averroism. The text what you have consists of some remarks about the translation of the commentary on the ‘Book Alpha Meizon’, the second book of Averroes’ Tafsīr Mā Ba’d at-Tabī’a.

Problem of the existence of God and His relation to the world and human being is seen as one of quite old and main problems of philosophy. Though the existence of God and His essence as a knowledge subject is related to a transcendent being over this universe, human being can find rules made by Him in physical world in which stands. The concept of God constitutes one of the most involved points of Descartes’ philosophy. In fact, for Descartes, who built his philosophy on physical bases or mechanical world, to place God as condition to his metaphysics originates from the conception that if God does not exist a being does not. In this paper, we will try to explain the relation of God and human and the world in Descartes’ philosophy.

Although the first thing coming to mind when called Alghazali is theologian celebrated for criticism of philosophy, we only will not mention his critical thinking. It can be thought that this famous thinker of Islamic world has purely attempted to criticism of metaphysics but in our opinion this is not exactly true. With reference to traditional commentaries on Alghazali is not quite well, we desire to try in order to show a reliable approach. In this paper we will argue whether or not the coherence of some commentaries on Alghazali such as destruction philosophy, inhibition to the intellectual development, prohibition to scientific and ideational advancement and so on.

Hiçbir bilim dalında, yazar, felsefe ve mantıkta yapabildiği kadarıyla, güvenilir araştırma sonuçlarını böylesine fütursuzca hiçe sayamaz. Bu durum için, Bay Coffey’in Mantık Bilimi gibi böyle bir kitabın yayınlanmasına borçluyuz: ve yalnızca, günümüzün pek çok mantıkçısının eserinin tipik bir örneği olarak, bu kitap saygıyı hak ediyor. Yazarın mantık anlayışı Skolastik filozoflarınki gibidir, ve onların bütün hatalarını yapıyor – elbette Aristoteles’e alışılageldik gönderilerle.. Yazar, modern matematiksel mantıkçıların büyük eserini hiç dikkate almamış – mantık konusunda bir ilerleme kaydeden eser, ancak astrolojisiz astronomi ve simyasız kimya yapan bir şeyle karşılaştırılabilir.

Our study aims to deal with different and similar conditions between Ghazali and Kant, as characters that can show two different thinking forms and two different cultural structures in their thoughts, in context of the same subject. We will deal with why and how that the approaches of both thinkers to the subject transcendental dialectic occur by passing through which stages and try to display that both cultural world incline to this subject by which aim.Çalışmamız iki ayrı düşünme biçimi ve iki ayrı kültürel yapıyı düşüncelerinde gösterebilen kişilikler olarak Gazali ve Kant arasındaki benzer ve ayrık durumları aynı konu bağlamında ele almak amacındadır. Her iki düşünürün de aşkınsal diyalektik konusuna yaklaşımının hangi aşamalardan geçerek gerçekleştiğini, niçini ve nasılı ile birlikte ele alacak ve her iki kültür dünyasının hangi amaç ile bu konuya eğildiklerini göstermeye çalışacağız.

Although the cause of Suhrawardī’s death may have been his esoteric views, we can see that this was a political medium. Because the decision of Ṣalāḥ al-Dīn al-Ayyūbī to execute Suhrawardī was political, especially because of the Crusades moving towards al-Quds at that time, where was taken by the Crusaders. There is a definite alliance upon that Ṣalāḥ al-Dīn al-Ayyūbī ordered to kill Suhrawardī. Because the other issues Ṣalāḥ al-Dīn al-Ayyūbī was dealing with prevented him from coming to Aleppo and examining this issue in detail. At the same time, Ṣalāḥ al-Dīn al-Ayyūbī could not have time to discuss whether the decision to kill Suhrawardī for political reasons was a hasty one. although the cause of Suhrawardī’s death may have been his esoteric views, we can see that this was a political medium. As a result, the decision of Ṣalāḥ al-Dīn al-Ayyūbī to execute Suhrawardī has based on political reasons. Some matters were mentioned in Suhrawardī’s death fatwā, especially his suggestion of disbelief to the people and his disorderly conduct of al-Malik al-Ẓāhir were cited as the cause of death.

Alexander's views on universals are, it seems, quite important in the history of western philosophy. When Boethius gives in his second commentary on Porphyry's Isagoge his solution to the problem of universals as he conceived it, he claims to be adopting Alexander's approach. If true, this means that the locus classicus for all western medieval thinkers on this topic is really a rendering of Alexander's teaching. Alexander commented Aristotle’s statement in his On the Soul “The universal animal either is nothing at all or is posterior if it exists”, and this commentary has been translated into Arabic several times in the classical period. In this study the anonymous Arabic translations of Alexander’s commentary has been translated into English.

Bizim bu yazıda bahsetmeye çalıştığımız konu, daha çok metaontolojik ya da metafizik alan üzerinde yoğunlaşacaktır. Nesnelerin kendinde varlığını bilemesek bile, en azından, dile gelmeyen bir şeylerden bahsediyoruz. Öyleyse bilemediğimiz alana ait yargılarımızın, bildiğimiz olgular alanıyla ilişkisi dolayısıyla az çok yorumlanabileceğini göz ardı etmememiz gerekir. Kendinde dünyanın yani numenin anlamını somut dünya tasarımıyla elde etmeye çabalamanın boşuna olacağı kesindir. Ancak bu durum, numen dünyasının araştırılmaması ve kendinde varlık alanının ne olduğu konusunda düşünmeye son verilmesi gerektiği manasını taşımaz. Çünkü somut dünya tasarımımızda sürekli değişen ve her değiştiğinde de anlamını değiştiren bir durum söz konusudur.

In the Islamic philosophical tradition, it seems that the image of woman has not been studied very much and the role of woman has hardly ever mentioned. First, we will briefly explain why we chose the concept of imagination. Afterward, from which sources the Islamic philosophical tradition has formed its concepts, and as a result, we would try to talk about where it established philosophy, whether it was theoretical or practical. Finally, we want to finish the subject by giving examples from the fact of women in Islamic philosophical tradition.

Bu yazıda, en eski felsefe disiplini ve bilimlerin kraliçesi olan metafizik konusunda, onun aklın sınırları içerisinde niçin anlaşıla-maz olduğu hakkında Kant’ın çözümlemelerinin kavramsal zemini üzerinde durulacaktır. Kant’a göre, metafiziksel yargılar, kendilerini mantıksal diye ifade ederek gerçekliğin bilgisini verdikleri savını dile getirirler. Yine de bu durum, yanılsama mantığından başka bir şey değildir. Metafizikle mantık arasındaki ilişkinin gerçek değil de kavramsal yapıya sahip olması, onun bir yanılsamadan oluştuğunu ifade eder.

Bu yazıda Anaksagoras’ın Fragmanlar’ı içeriliyor. Anaksagoras, yönetici bir güç olarak nous kozmolojik nous kavramını felsefeye sokmakla meşhurdur. Anaksagoras, yaratıcı kaostan mevcut düzenlere geçiş sürecindeki ortamların açıklamasını vermeye çabalamıştır. Soğuk hava ile sıcak eter arasındaki bölümleme, birarada olmanın büyüsünü bozmuştur. Soğuğun artmasıyla birlikte, biçimlendirici suyu, yeri ve kayaları meydana getirmiştir. Havada yüzmeye devam eden yaşam tohumları yağmurlarla nakledilmişler ve bitkileri oluşturmuşlardır. İnsanda içinde olmak üzere canlılar, sıcak ve nemli topraktan ortaya çıkmışlardır. Varlıkların en saygın olanı, öyleyse nous yani zihindir.

What makes Book Lambda the most important book of Metaphysics is to mention the fundamental substance of being. Therefore, Book Lambda is a book that has been regarded as valuable and has been studied extensively. Arabic translations of this book were in high demand in the Islamic world. We have also considered Arabic metaphysical translations, especially the translation of Book Lambda. The translation you will read is a commentary of the ninth chapter of Book Lambda by Themistius. The Greek original commentary of Lambda was lost, and after the Arabic translation, it was transferred to Latin and Hebrew. However, later parts of the Arabic text were also lost. In this chapter, Themistius comments on the part in which Aristotle discusses the difficulties on the nature of divine intellect and tries to prove that the object of reason, the act of thinking and the object of thinking are the same things.

I will try to explain in the context of the Matrix and philosophy what the truth is and whether there is the free will or not. Everyone wants to know the truth, but no one clearly explains what it is. The matrix is the desert of the truth and human mind remains therein thirsty. Can we know that we are alive or dead, that is to say, what is the difference between reality and imagination? Never can this problem only be solved by our minds? So long as we try to arrive at necessity, we absolutely remain in possibility.

The subject that we have tried to mention in this article mainly intensifies on the meta-ontological or metaphysical field. Although we cannot know the real existence of objects, at least, we say something that cannot be expressed. Then, we should not ignore that our judgments belonging to the unknown field can be interpreted, more or less, on account of the relation to the area of the facts we know them. It is clear that trying to get the meaning of the world in itself or noumenon through the image of the concrete world is useless. Nevertheless, this condition does not mean that it should not make inquiries concerning the noumenon world and discontinue thinking about what the field of existence in itself is. Interpretations on this field of existence in itself cannot be expressed by mere knowledge of the actual area or the real notions. Because, in our image of the real world, there seems a situation that continually changes and which converts its meaning in each change.

When we say that we understand the language of God with the language of the universe, we mean that we can understand the language of God with the language of the universe and in other ways as well. Therefore, what we really want to say is that when we look at the event from our own point of view, that is, from our own factuality, we must necessarily understand the universe in order to understand the language of God, and for us to understand it can only be possible by understanding the language of the universe. We will present this with some examples. At the same time, we will talk about some styles of understanding in the history of philosophy. Since understanding the language of God is also understanding the language of religion, we will try to briefly show how the language of God or the language of the universe is understood through the language of religion, how this is wrong in Judaism, Christianity, especially in the idea of medieval Christian priests and a number of styles of understanding in the Islamic world.

Muhammad Iqbal sees each person as the “self” with an independent identity, and God as the “Absolute Self”. The human experience of the self is a constantly changing experience. This change develops around a center and eventually forms an organic unity. The independence of the self does not mean that it is closed to other-selves. It is wrong to see the essence of the self as an unchanging substance or to conceive it as an unstable flow. According to Iqbal, the real personality of man is not a "thing" but an "action", a "sum of behaviors". The human being at the highest level of self-consciousness is the only being among all creatures capable of consciously participating in the creative life of the Creator.

‘Abd al-Laṭīf al-Baġdādī’s _Book on the Science of Metaphysics_ is an important work that contains the influence of both Alexander of Aphrodisias and Themistius in the interpretation of Aristotle. Only chapters 13-16 belong to the Lambda. The limitation results first of all from the main purpose of the work, namely to present a new witness for the reception of Arabic metaphysics. As can be seen from the introduction of the work, the work is conceived as a unified whole and may be meant as a kind of summa of metaphysics, a synopsis of four writings that hold high rank among medieval metaphysical works - especially since 'Abd al-Latif apparently regarded not only the Metaphysics but also his other sources as originating from Aristotle, the First Teacher. This translation includes only the eighth chapter of the Book Lamda.

Our study aims to deal with different and similar conditions between Ghazali and Kant, as characters that can show two different thinking forms and two different cultural structures in their thoughts, in context of the same subject. We will deal with why and how that the approaches of both thinkers to the subject transcendental dialectic occur by passing through which stages and try to display that both cultural world incline to this subject by which aim.Çalışmamız iki ayrı düşünme biçimi ve iki ayrı kültürel yapıyı düşüncelerinde gösterebilen kişilikler olarak Gazali ve Kant arasındaki benzer ve ayrık durumları aynı konu bağlamında ele almak amacındadır. Her iki düşünürün de aşkınsal diyalektik konusuna yaklaşımının hangi aşamalardan geçerek gerçekleştiğini, niçini ve nasılı ile birlikte ele alacak ve her iki kültür dünyasının hangi amaç ile bu konuya eğildiklerini göstermeye çalışacağız.