Author
ATEŞ, Muhammet
Publication Place
University of Afyon Kocatepe -
University of Afyon Kocatepe
Subject
Logic, Methodology, Pragmatics
Type
Book
Language
ara,eng
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
ISSN: 2757-8399, EISSN: 2757-8399, DOI: 10.52637/kiid.1090327
Record ID
cdi_doaj_primary_oai_doaj_org_article_88f60d5812be4f659d313bd2d1596f03
Library Location
DOAJ Directory of Open Access Journals
Notes
Modernity, which started in the West and affected the whole world, has produced new epistemological systems and paradigms that will shake traditional ways of thinking in many areas. The Islamic civilization, which has a deep-rooted tradition, was attacked, like other ancient civilizations, by the ideas produced from these renewed epistemological systems and paradigms, both through impositions and natural influence. However, because they have a young and dynamic religion compared to other civilizations and are aware of their own characteristics, Muslim societies have predominantly experienced the shock caused by this attack and continue to do so. This crisis pushed Muslim thinkers to subject the tense dialectical relationship between modernity and tradition to intellectual constructions. Only in this way could a space be opened for Muslim societies where they could both benefit from the unique aspects of modernity that appeal to the common benefit of humanity and preserve their own identities. As a matter of fact, in the last two centuries, structuralist and historicist readings have been made in the Islamic world to interpret and revise tradition. This type of readings gained great popularity in circles that linked the method of reading tradition with the issue of development of the Islamic world. Moroccan thinker Taha Abdurrahman, whose field of expertise is logic and philosophy of language and who is of the opinion that the method of interpreting and revising the tradition should be renewed in order for the Islamic world, which he sees as underdeveloped in terms of original intellectual production, to enter into an original and aesthetic intellectual process again, proposed a pragmatic reading against such readings and built a pragmatic methodology in this direction. He conceptualized the essence of this methodology as mecâlü't-tedavül. With the mentioned methodology, he aimed to reveal the mistake of the historicist and structuralist readings made before him in subjecting the tradition to an ideological sorting and to build a model of making a holistic reading of the tradition. Because structuralist and historicist readings ignored this aspect of the tradition that has survived to the present day as texts with a specific lexical and logical nature, and chose to read it exclusively in the context of historical, political and economic relations. Therefore, Taha Abdurrahman's construction of a pragmatic methodology for reading tradition essentially means that he proposes a new paradigm on this subject. Renewing the paradigm in this way will both reveal the opportunities provided by pragmatics in reading tradition and expand the horizons for building new and different methodologies in this regard. Since it would be beyond the scope of an article to discuss every aspect of the pragmatic methodology built by Taha Abdurrahman, this study focused exclusively on the concept of mecâlü't-tedavül, which constitutes the essence of the relevant method. Because clarifying this concept will both facilitate the understanding of the pragmatic method, which is a new perspective on the issue of interpreting tradition, and will shed light on an aspect of Taha Abdurrahman's thought, which has recently entered the agenda of the academy in our country. In the study, a holistic description was created by compiling and comparing the information about the relevant concept in Taha Abdurrahman's different works and declared in a logical pattern. Some modern and traditional sources, with which Taha Abdurrahman interacted while forming his thought, either directly by benefiting from it or by criticizing it, were pointed out and quotations were made from them, with the aim of revealing the elements that influenced his thought. In addition, the originality, clarity and success of the concept in achieving its intended purpose have been criticized. In this regard, the lexical and terminological meanings of the concept of mecâlüt-tedavül were analyzed and the principles on which it was based were examined. In addition, a choice was made for the translation of this concept, which is new in terms of approach and the words preferred in naming, and therefore does not have a ready equivalent in Turkish, and this choice was justified. In this research, it has been concluded that the concept of mecâlüt-dâvül has been constructed in a logical and linguistically solid way, and that it compensates for the mistakes it made by isolating it from the temporal and spatial frameworks in which it was formed within the tradition of previous structuralist and historicist readings, and from the beliefs, language and knowledge understandings of the tradition makers. However, it has been determined that this concept has some ambiguous aspects in revealing the model aspects of the tradition in order to make an original intellectual and philosophical construction today. A Turkish equivalent as "pragmatic field" has been suggested for the translation of the concept. Modernity, which started in the West and influenced the world, has produced new epistemological systems and paradigms that would shake traditional ways of thinking in many fields. The Islamic civilization, which has a long deep-rooted tradition, was attacked by the ideas generated from these renewed epistemological systems and paradigms through both impositions and natural influences, like the other ancient civilizations. This crisis has led Muslim thinkers to intellectually construct this highly tense dialectic relationship between modernity and tradition. Because only in this way, a space could be opened for Muslim communities where they could both benefit from the unique and humanistic aspects of modernity and maintain their own identities and characteristics. As a matter of fact, structuralist and historicist readings have been made in the Islamic world in the last two centuries to interpret and revise the tradition. Such readings were especially popular among thinkers and circles that linked the method of reading tradition with the development of the Islamic world. Taha Abd al-Rahman, who believes that the method of interpreting and revising the tradition should be renewed in order for the Islamic world, which he considers backwards in terms of original intellectual production, to enter an original and aesthetic intellectual process again, proposed to make an ethical reading against such readings and built a pragmatic methodology accordingly. He also conceptualized the essence of this methodology in the form of ‘majal al-tadawul. With the aforementioned methodology, he aimed to expose the inaccuracy of the historicalist and structuralist readings made before him to subject the tradition to an ideological selection, and to construct a model of holistic reading for the tradition. Because structuralist and historical readings ignored this aspect of the tradition that has survived as texts with a lexical and logical nature and chose to read it exclusively in the context of historical, political and economic relations. For this reason, Taha Abd al-Rahman's construction of a pragmatic methodology for reading the tradition essentially means a paradigm shift in this regard. The renewal of the paradigm with a pragmatic point of view is also of a nature that will both reveal the opportunities provided by the education in reading the tradition and expands the horizon for building new and different methodologies in this regard. Since it would be far beyond the framework of an article to consider every aspect of the pragmatic methodology built by Taha Abd al-Rahman, this study focused exclusively on the concept of ‘majal al-tadawul’’, which constitutes the essence of the relevant method. Because bringing this concept to life will facilitate the understanding of the pragmatic method, which is a new perspective on the issue of interpreting tradition and will shed light on an aspect of Taha Abd al-Rahman's thought which has recently entered the agenda of the academy in our country. In the study, a holistic depiction was made based on the compilation and comparison of the information contained in Taha Abd al-Rahman's different works for the relevant concept and declared in a logical structure. Some of the modern and traditional sources that Taha Abd al-Rahman interacted with, either by directly benefiting or criticizing, were pointed out and quotations were made with the aim of revealing the factors affecting his thought. In addition, the originality, clarity and success of the aforementioned concept in realizing the purpose aimed with it have been criticized.. Accordingly, the lexical and syntactic meanings of the subject of the research have been analyzed and the principles on which it was established have been examined. Furthermore, a preference has been made for the translation of this concept, which is new in terms of both the approach style and the words preferred in the nomenclature and therefore has no ready equivalent in Turkish, and this preference was justified. As for the findings, it was concluded that the concept of ‘discursive field’ (majal al-tadawul), in this research logically and linguistically was quite soundly constructed, and that it compensated for the mistakes made by isolating the traditional makers from the temporal and spatial frameworks formed within the tradition of previous structuralist and historicist readings, and by isolating the traditional makers from their understanding of belief, language and knowledge. However, it has been determined that this concept has some ambiguous aspects of revealing the model aspects of tradition in order to construct a unique, intellectual and philosophical construction today.
Detaylı Başlık
Taha Abdurrahman’ın Düşüncesinde Mecâlü’t-tedâvül Kavramı
