Publication: İbn-i Rüşd’de metodoloji
Abstract
İBN-İ RÜŞD’DE METODOLOJİ İbni Rüşd, Aristoteles’in mantık eserlerini sadece yorumlamaya çalışmamış, bu yorumlardan yola çıkarak bir takım metotlar geliştirmiştir. İbni Rüşd, bu metotlar içerisinde felsefenin ve bilimsel bilginin metodunun ‘Burhan Metodu’ olduğunu ileri sürmekte ve bu metodu kendi düşünsel ve entelektüel dizgesinde bir yöntem olarak kullanmaktadır. İbni Rüşd ‘Burhan Metodu’na, Aristoteles’in II. Analitkler’i üzerine yazdığı Telhisu’l- Burhan ve Tefsiru’l- Burhan adlı iki yorum metninde yer vermekte, yine Aristoteles’in Fizik ve Metafizik adlı eserlerinin yorumu olan Telhisu -Ma –Ba’de et- Tabîa ve Simâ-ı Tabiî adlı eserlerinde de söz konusu yöntemin bazı yönleri üzerinde durmaktadır. İbni Rüşd’ün bu metinlerde yorumladığı yöntem hiç şüphesiz ‘tümevarım- tümdengelim yöntemi’dir. İbni Rüşd bu yöntemi ‘Burhan Metodu’ olarak adlandırmaktadır. ‘Burhan Metodu’ gözlemlenen fenomenlerden genel ilkelere ulaşma(istikrâ) ve ardından bu ilkeleri kapsayan öncüllerden fenomenler hakkında tanımlayıcı yargılar çıkarma(burhan) sürecidir. Şöyle ki; bilim adamı duyuların, tümevarımın ve deneyin kendisine aktarmış olduğu tekil nesneler ve olaylara ilişkin kavrayıştan yola çıkar. Bu kavrayışın ardından tekil nesneler ve olaylar arasındaki ortak niteliği keşfederek bilimin nedensel ilkelerini, tümel yasalarını oluşturur. Bilim adamı daha sonra bu tümel yasalardan yola çıkarak gözlemlediği olgulara ilişkin nedensel yargılara ulaşır. Bu bilimsel süreçte İbni Rüşd’e göre bilimin üç temel enstrümanıyla karşılaşmaktayız. Bunlar duyum, akıl ve tümdengelimsel kanıtlamadır. Fârâbî ve İbni Sînâ’da dördüncü bir enstrümanla karşılaşmaktayız ki o da ‘faal akıl’ ve ‘ilâhî feyz’dir.
THE METHODOLOGY OF IBN RUSHD Ibn Rushd sought not only to interpret the logical studies of Aristotle but also to introduce some methods from this interpretations. Ibn Rushd maintained that the method of philosophy and scientific knowladge was The Method of Burhan and he used this method in his system of thougt and intellectual. Ibn Rushd gived place to The Method of Burhan in the studies, Telhisu’l- Burhan and Tefsiru’l- Burhan which are interpretations of Aristotle’s Posterior Analitics. In addition, he discussed some aspects of the maintained method in the studies, Simâ-ı Tabiî and Telhisu- Ma-Ba’de et- Tabîa which are interpretations of Aristotle’s Physics and Metaphysics. Certainly The method that Ibn Rushd interpreted in this studies is “inductive and deductive method.” Ibn Rushd named this method as ‘The Method of Burhan’. The Method of Burhan is a scientific progression. In this progression it is inductived from observationed fenomena, the genaral prenciples and then deductived from the premisses which include this prenciples, the statements about the fenomena. The scientist proceeds from the understanding about the undividuals and events, which gived by senses and induction and experience. Then, by uncovering the common property among the individulas and events the scientist introduces causal prenciples and universal laws of science. The scientist then deduces the causal statements about fenomena which he observes from the universal laws. İn this scientific progression, we face with three foundational instruments of science according to Ibn Rushd; sense, intellect and deduction. We face with fourth instrument at Farabi and Ibn Sına, it is eficient intellect and illumination of God.
THE METHODOLOGY OF IBN RUSHD Ibn Rushd sought not only to interpret the logical studies of Aristotle but also to introduce some methods from this interpretations. Ibn Rushd maintained that the method of philosophy and scientific knowladge was The Method of Burhan and he used this method in his system of thougt and intellectual. Ibn Rushd gived place to The Method of Burhan in the studies, Telhisu’l- Burhan and Tefsiru’l- Burhan which are interpretations of Aristotle’s Posterior Analitics. In addition, he discussed some aspects of the maintained method in the studies, Simâ-ı Tabiî and Telhisu- Ma-Ba’de et- Tabîa which are interpretations of Aristotle’s Physics and Metaphysics. Certainly The method that Ibn Rushd interpreted in this studies is “inductive and deductive method.” Ibn Rushd named this method as ‘The Method of Burhan’. The Method of Burhan is a scientific progression. In this progression it is inductived from observationed fenomena, the genaral prenciples and then deductived from the premisses which include this prenciples, the statements about the fenomena. The scientist proceeds from the understanding about the undividuals and events, which gived by senses and induction and experience. Then, by uncovering the common property among the individulas and events the scientist introduces causal prenciples and universal laws of science. The scientist then deduces the causal statements about fenomena which he observes from the universal laws. İn this scientific progression, we face with three foundational instruments of science according to Ibn Rushd; sense, intellect and deduction. We face with fourth instrument at Farabi and Ibn Sına, it is eficient intellect and illumination of God.