İbn Sînâ Düşüncesinde Bir Erdem Olarak Adalet ve Sosyal Yansımaları
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Date
2020
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Abstract
Bu makale, İbn Sînâ’nın bir erdem olarak adalet anlayışını ve sosyal alandayansımalarını incelemeyi amaçlamaktadır. İbn Sînâ, Platoncu erdem şemasını kabuleder, buna göre temel erdemler dörttür; hikmet, şecaat, iffet ve bu üç erdemin toplamıolan adalet. Adalet dışındaki her bir erdemin altına tâli erdemler koyar. O, tâli erdemtasnifinde ahlak geleneğine tabi olan filozoflardan farklı bir sıralama yapar. Ona göreadalet erdeminin altında iki temel ilke vardır: Birincisi ifrat ve tefrit arasında ortaolanın bulunması; ikincisi davranışın sırf iyiyi hedeflemesidir. Sosyal ilişkilerdeadalet, hak edilenden fazla vermek ile hak edileni vermeme arasında orta olandır. O,adil bir toplumun temellerinin kurulmasında sosyal işbirliği ve uzlaşının öneminedikkat çeker. O, yönetenlerin/iktidarın baskıcı tutumu karşısında sistemi dengelemekiçin aşağıdan yukarıya eylemci bir yaklaşımı önerir. Ona göre adil bir alış-veriş içinkumar, kuralsız kazanç, faiz ve fazla kazanma iştahı önlenmelidir. Ayrıca o, ictihadınişlevselliğine ve değişime ayak uydurmanın önemine dikkat çeker.
The paper aims to analyze Avicenna's understanding of justice as a virtue and its reflections in the social field. Avicenna accepts the Platonic virtue scheme and according to him there are four cardinal virtues; wisdom, courage, temperance and justice which is the sum of these three virtues. He puts sub-virtues under each virtue except justice. He gives a different classification of the sub-virtues than philosophers who are members of the Islamic moral tradition. There are two basic principles under the virtue of justice: the first is to find the means between excess and the deficiency; the second is that behavior only aims for good. In social relations, justice is a means between giving more or less than deserved. He draws attention to the importance of social cooperation and consensus in establishing the foundations of a fair society. He offers a bottom-up activist approach to balance the system against the oppressive attitude of the rulers/power. According to him, gambling, ill-gotten gains, interest and the appetite to win should be prevented for fair trading. It also draws attention to the functionality of ijtihad and the importance of keeping up with the change.
The paper aims to analyze Avicenna's understanding of justice as a virtue and its reflections in the social field. Avicenna accepts the Platonic virtue scheme and according to him there are four cardinal virtues; wisdom, courage, temperance and justice which is the sum of these three virtues. He puts sub-virtues under each virtue except justice. He gives a different classification of the sub-virtues than philosophers who are members of the Islamic moral tradition. There are two basic principles under the virtue of justice: the first is to find the means between excess and the deficiency; the second is that behavior only aims for good. In social relations, justice is a means between giving more or less than deserved. He draws attention to the importance of social cooperation and consensus in establishing the foundations of a fair society. He offers a bottom-up activist approach to balance the system against the oppressive attitude of the rulers/power. According to him, gambling, ill-gotten gains, interest and the appetite to win should be prevented for fair trading. It also draws attention to the functionality of ijtihad and the importance of keeping up with the change.
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Humanitas - Uluslararası Sosyal Bilimler Dergisi
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Volume
8
Issue
16
