İbn Rüşd’de İrade Teorisi ve İrade-Siyaset İlişkisi
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Tarih
2023
Yazarlar
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Yayıncı
Aksaray Üniversitesi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
İbn Rüşd’ün irade kavramına yüklediği anlam teolojisini, ontolojisini, epistemolojisini, ahlâk felsefesini ve üzerinde duracağımız siyaset felsefesini etkilemiştir. İradenin kaynağının ne olduğu ya da özgürlükle olan ilişkisinin ne olduğu sorusundan sonra belki de onun en önemli boyutu pratik/eylem ile doğrudan ilişkili olmasıdır. Pratik boyut bireysel planda ve toplumsal planda karşımıza çıkmaktadır. Bireysel planda daha ziyade ahlâk temelinde tartışılan iradenin toplumsal boyutta ilişkili olduğu en önemli konu ise siyasettir. Gerek İslâm dünyasında gerek Batı’da filozofların siyaset ile ilgili felsefî yapıtlar ortaya koymaları felsefenin toplumdan kopuk bir alan olmadığını gösteren önemli bir işarettir. Aslında siyaset, değer alanının temel sorusu olan “Nasıl mutlu olabilirim?” sorusunun “Nasıl mutlu olabiliriz?” şeklinde toplumsal düzeyde sorulduğu ve cevabının arandığı bir alandır. Makalede İbn Rüşd’ün irade anlayışı, irade ile siyaset arasında kurduğu ilişki ve siyaset felsefesindeki temel görüşleri Siyasete Dair Temel Bilgiler isimli tercüme şerhi merkeze alınarak ortaya konulacaktır. İbn Rüşd genel metodolojisinin siyaset felsefesinde de uygulamıştır. Bu metodoloji de göze çarpan ilk şey hakikat olduğu iddia edilen bilginin ne tür bir bilgi olduğunun sorgulanmasıdır. Bu bilgi ‘burhanî’ (kesin kanıta dayalı) bilgi olmalıdır. Yine onun metodolojisinde öne çıkan diğer bir önemli unsur nedenselliktir. Gerek pozitif bilimlerde gerekse sosyal bilimlerde neden-sonuç ilişkisini gözeten İbn Rüşd, bu anlamda rasyonellik ve bilimsellik ilkesini sürekli göz önünde tutmuş ve siyaset felsefesini de bu temel ilkeler çerçevesinde oluşturmuştur. İbn Rüşd, metafizik temelli bir siyaset felsefesi benimsememiştir. Siyaset ona göre dünya ile ilgili olan ve insanların bu dünyada mutlu yaşayabilmelerini tayin ve temin eden bir bilimdir. Bu yüzden siyaset akıl ve irade temelinde oluşturulmalıdır.
The meaning Ibn Rushd attributed to the concept of will influenced his theology, ontology, epistemology, moral philosophy, and political philosophy, which we will focus on. After the question of what the source of the will is or what its relation to freedom is, perhaps its most important dimension is that it is directly related to practice/action. The practical dimension appears in the individual and social plan. The most important issue related to the will in the social dimension, which is discussed on the basis of morality in the individual plan, is politics. The fact that philosophers both in the Islamic world and in the West have produced philosophical works on politics is an important sign that philosophy is not a field detached from society. In fact, politics is a field in which the basic question of the field of value, “How can I be happy?” is asked and answered at the social level as “How can we be happy?”. In this article, Ibn Rushd’s understanding of the will, the relationship he established between the will and politics, and his basic views in political philosophy will be put forward by focusing on his translated commentary Basic Information on Politics (Siyasete Dair Temel Bilgiler). Ibn Rushd also applied his general methodology in political philosophy. The first thing that stands out in this methodology is the questioning of what kind of knowledge is claimed to be the truth. This knowledge should be ‘clear demonstrative/al-burhân’(based on conclusive evidence) knowledge. Another important element in his methodology is causality. Ibn Rushd, who observes the relationship between cause and effect in both positive sciences and social sciences, has always kept the principle of rationality and scientificity in mind in this sense and formed his political philosophy within the framework of these basic principles. Ibn Rushd did not adopt a metaphysics-based political philosophy. According to him, politics is about the world, and determines and ensures that people can live happily in this world. Therefore, politics should be formed on the basis of reason and will.
The meaning Ibn Rushd attributed to the concept of will influenced his theology, ontology, epistemology, moral philosophy, and political philosophy, which we will focus on. After the question of what the source of the will is or what its relation to freedom is, perhaps its most important dimension is that it is directly related to practice/action. The practical dimension appears in the individual and social plan. The most important issue related to the will in the social dimension, which is discussed on the basis of morality in the individual plan, is politics. The fact that philosophers both in the Islamic world and in the West have produced philosophical works on politics is an important sign that philosophy is not a field detached from society. In fact, politics is a field in which the basic question of the field of value, “How can I be happy?” is asked and answered at the social level as “How can we be happy?”. In this article, Ibn Rushd’s understanding of the will, the relationship he established between the will and politics, and his basic views in political philosophy will be put forward by focusing on his translated commentary Basic Information on Politics (Siyasete Dair Temel Bilgiler). Ibn Rushd also applied his general methodology in political philosophy. The first thing that stands out in this methodology is the questioning of what kind of knowledge is claimed to be the truth. This knowledge should be ‘clear demonstrative/al-burhân’(based on conclusive evidence) knowledge. Another important element in his methodology is causality. Ibn Rushd, who observes the relationship between cause and effect in both positive sciences and social sciences, has always kept the principle of rationality and scientificity in mind in this sense and formed his political philosophy within the framework of these basic principles. Ibn Rushd did not adopt a metaphysics-based political philosophy. According to him, politics is about the world, and determines and ensures that people can live happily in this world. Therefore, politics should be formed on the basis of reason and will.
Açıklama
Anahtar Kelimeler
İslâm Felsefesi, Siyaset Felsefesi, İbn Rüşd, İrade Teorisi, Siyaset
Kaynak
Mütefekkir
WoS Q Değeri
Scopus Q Değeri
Cilt
10
Sayı
19
