Publication: Akılcılık ve aydınlanma bağlamında İbn Rüşd’ün felsefe tasavvuruna modern yaklaşımlar: Muhammed Abid el-Câbirî örneği
Abstract
Muhammed Âbid el-Cabirî’nin İbn Rüşd felsefesini ele alan İslam felsefesiçalışması, günümüz İslam felsefesi araştırmaları ile tarihteki İslam felsefesi arasındakiilişkinin karmaşık boyutlara sahip olduğunu gösteren bir çalışmadır. Cabirî,epistemolojik iddia taşıyan yapısalcı metodolojisini, genelde İslam felsefesine özeldeİbn Rüşd felsefesine uyguladığında epistemolojisini yönlendiren ilişkinin gelenekmodernilişkisine nüfuz eden akılcılık ve aydınlanma kavramlarıyla kurduğu ilişkiolduğu görülmektedir. Üç katmanlı yapısalcı metodoloji olarak ilk yapısalcıçözümlemede İbn Rüşd’ün İslam tarihindeki yerini ve ilmî kişiliğini akılcılık veaydınlanmanın tarihî varsayımlarıyla belirlemeye çalışır. İkinci katmanında ise İbnRüşd’ün biyografisine yönelik tarihsel bilgileri tespit ettikten sonra İbn Rüşd’ün mevcutbilimsel sistemlerle ilişkisi üzerine epistemolojik kopma kavramını tasdik etmeyeçalışır. Üçüncü katmanında İbn Rüşd felsefesini Mağribî bilinçdışını oluşturan veepistemolojik kopma noktasını teşkil eden din-felsefe ayrılığına dayandırır. Böylece laikIIeğilimli bir İbn Rüşd epistemolojisini kurma niyetini ortaya koyarak oryantalistlerin İbnRüşdçülüğüne yakınlaşır.Cabirî’nin çağdaş epistemolojiden ödünç aldığı kavramlara yeni manayüklemesi, onun metodolojik olarak pragmatik tarafını gösterse de bu durum aynızamanda çağdaş epistemoloji konusundaki birikimi ile İslam felsefesi ve İslamî ilimlerkonusundaki birikiminin arasındaki uyum problemini gösterir. Dolayısıyla o, iki tarafarasında uyum sağlayabilmek için birinin galip gelmesini tercih ederken epistemolojikkopma kavramına sığınarak ideolojik davranır. Neticede Cabirî’nin İbn Rüşd felsefesihakkındaki epistemolojik kopma kavramı, bilgi sistemini en fazla zorlayan kavramolmuştur.
Muhammed Âbid al-Jabirî’s work on Ibn Rushd’s philosophy is one exampleshowing the complex dimensions of contemporary research on the history of Islamicphilosophy. It is understood that the motivating factor behind Al-Jabirî’sepistemological stance, which is broadly situated within structuralism, when applied toIslamic philosophy in general, and more specifically to Ibn Rushd’s philosophy, is hisunderstanding of the concepts of rationalism and enlightenment as pertaining totradition and modernity. In the first analysis of his three-tiered structuralistmethodology, he attempts to determine Ibn Rushd’s position and his scientificpersonality within Islamic history based on the historical assumptions of rationalism andthe enlightenment. On the second level, after clarifying the historical dimension of IbnRushd’s biography, he tries to interpret Ibn Rushd’s approach to different scientificparadigms with his concept of an ‘epistemological break’. And finally on the third level,IVhe bases Ibn Rushd’s philosophy on the separation between religion and philosophy,which he believes constitutes the Maghribi unconscious that is the source of theepistemological break. In so doing he shows his intention of constructing a secularleaning interpretation of Ibn Rushd’s epistemology and comes closer to OrientalistAverroism.Al-Jabirî’s use of terms from contemporary epistemology while giving themnew meanings clearly shows the pragmatic element of his methodology. At the sametime this also indicates the incompatibility problem between his knowledge ofcontemporary epistemology and that of classical Islamic philosophy and Islamicsciences. In order to bring the two sides in accord, Al-Jabirî shows an ideologicalapproach and lets one side dominate the other, making use of his concept of anepistemological break. In conclusion it can be said that Al-Jabirî’s reading of IbnRushd’s philosophy through the lens of an epistemological break is the weakest point inhis theory of knowledge.
Muhammed Âbid al-Jabirî’s work on Ibn Rushd’s philosophy is one exampleshowing the complex dimensions of contemporary research on the history of Islamicphilosophy. It is understood that the motivating factor behind Al-Jabirî’sepistemological stance, which is broadly situated within structuralism, when applied toIslamic philosophy in general, and more specifically to Ibn Rushd’s philosophy, is hisunderstanding of the concepts of rationalism and enlightenment as pertaining totradition and modernity. In the first analysis of his three-tiered structuralistmethodology, he attempts to determine Ibn Rushd’s position and his scientificpersonality within Islamic history based on the historical assumptions of rationalism andthe enlightenment. On the second level, after clarifying the historical dimension of IbnRushd’s biography, he tries to interpret Ibn Rushd’s approach to different scientificparadigms with his concept of an ‘epistemological break’. And finally on the third level,IVhe bases Ibn Rushd’s philosophy on the separation between religion and philosophy,which he believes constitutes the Maghribi unconscious that is the source of theepistemological break. In so doing he shows his intention of constructing a secularleaning interpretation of Ibn Rushd’s epistemology and comes closer to OrientalistAverroism.Al-Jabirî’s use of terms from contemporary epistemology while giving themnew meanings clearly shows the pragmatic element of his methodology. At the sametime this also indicates the incompatibility problem between his knowledge ofcontemporary epistemology and that of classical Islamic philosophy and Islamicsciences. In order to bring the two sides in accord, Al-Jabirî shows an ideologicalapproach and lets one side dominate the other, making use of his concept of anepistemological break. In conclusion it can be said that Al-Jabirî’s reading of IbnRushd’s philosophy through the lens of an epistemological break is the weakest point inhis theory of knowledge.