Mizacı Koruyan Nedir? İbn Sina’ya Yöneltilen Eleştiriler Özelinde Bir Değerlendirme
What Preserves the Mixture? An Evaluation of the Criticisms Against Avicenna
Yazar: Oral, Esranur; Cihan, Ahmet Kamil
Dergi: Bilimname No. 52, 2024
Anahtar kelimeler: Islamic Philosophy ; İslam Felsefesi ; Islamic Philosophy,Ibn Sina,Mas,Mixture,Temperament,Nafs ; İslam Felsefesi,İbn Sina,Mes,Mizaç,Nefs

İbn Sina’ya göre mizaç, yan yana olan cisimlerdeki birbirine zıt niteliklerin, karşılıklı etkinliğinden meydana gelen yeni bir niteliktir. Mizaçta karışan nitelikler zâti suretlerini korumakla birlikte niteliksel özelliklerini bilfiillikleri kısıtlanmış şekilde sürdürürler. Mizaçta bir araya gelen zıt nitelikler tabiatları gereği birbirinden uzaklaşmaya doğru meylederler, ancak bir kuvvetin onları bir arada tutması sayesinde mizaç mümkün olur. Bu makalenin araştırma konusu İbn Sina felsefesinde mizacı koruyan kuvvenin ne olduğu sorusu etrafında şekillenen tartışmalardır. Bu çalışmanın amacı İbn Sina’nın mizaç anlayışına göre mizacı bir araya getiren ve koruyan kuvvenin ne olduğunu araştırmak, Mes'ûdî ve Semerkandî’nin bu konudaki itirazlarına yer vermek, Râzî’nin ve Tûsî’nin bu eleştirilere karşı cevaplarını açıklamak ve nihayetinde bu tartışmalar ışığında bir değerlendirmede bulunmaktır.Tartışmaların odağında yer alan problemlerden birincisi, mizacı bir araya getirenin nâtık nefs olup olmadığı sorusu; ikincisi nefsin mi mizacın mı diğerinden daha önce olduğu sorusu; üçüncüsü mizacı bir araya getiren ile onu koruyan kuvvenin aynı mı farklı mı olduğu sorusudur. Mes'ûdî ve Semerkandî, İbn Sina’yı nâtık beşerî nefsi, bedenin mizacının koruyucusu olarak vazettiği gerekçesiyle eleştirmişler ve bu anlayışın doğuracağı çelişkilere dikkat çekmişlerdir. Râzî bu itirazın temelinin bir yanlış anlamaya dayandığını dolayısıyla sistemde bir tutarsızlık oluşturmadığını düşünmektedir. Tûsî’nin çözümü İbn Sina’nın çelişkili gibi görünen ifadelerinin bir kısmının mizacın oluşum aşamasıyla ilgili olup bir kısmının oluşumunu tamamladıktan sonraki hali için geçerli olduğunu göstermekten geçmektedir. Ez cümle İbn Sina’ya göre cansız varlıklarda mizacı koruyan kuvve göksel hareketler iken canlı varlıklarda mizacı koruyan şey maddi oluşum sürecinde anne babanın nefsi, daha sonra bireyin kendi nefsidir.

The theory of mixture is an important part of Avicenna’'s natural philosophy. According to Avicenna, mixture is a new quality that arises from the mutual activity of opposite qualities in bodies that are side by side. Although the qualities mixed in mixture preserve their essential forms, they maintain their qualitative properties in a way that restricts their actuality. Thus, when the mixture is disturbed, the mixed elements can return to their original state. This is because the elements transform during mixture, but their essential forms are preserved.  The opposite qualities that come together in mixture tend to move away from each other due to their nature, but mixture becomes possible only because a force holds them together. The research topic of this article is the debates in Avicenna's philosophy centered around the question of what is the force that preserves the mixture. The aim of this study is to investigate what is the force that unites and protects the mixture according to Avicenna's understanding of mixture, to include al-Mas'ūdī and Samarqandī's objections on this issue, to explain al-Rāzī's and al-Ṭūsī's responses to these criticisms, and finally to make an evaluation in the light of these discussions.As far as we can trace, the discussion of what preserves the mixture was included in the issue of mixture with Avicenna and found its place among the early commentators of Avicenna. When we look at the history of mixture theories, we see that while the question of what is preserved during mixture has occupied many thinkers from Aristotle to Avicenna, the question of what preserves the mixture began to be discussed after Avicenna. The various answers to the question of what is preserved during mixture can be traced through the texts of Aristotle, Avicenna, and al-Rāzī, and it is possible to read the discussion of what preserves the mixture through the texts of al-Rāzī, al-Ṭūsī, and al-Mas'ūdī.  Such a reading shows us that this issue was discussed around three main problems. The first of these problems is the question of whether it is the intelligible soul that brings the dispositions together; the second is the question of whether the soul or the disposition is prior to the other; and the third is the question of whether the force that brings the disposition together and the force that protects it are the same or different. Al-Mas'ūdī and al-Samarqandī criticized Avicenna for positing the intuitive human soul as the guardian of the body's mixture and drew attention to the contradictions that would arise from this understanding. Al-Rāzī thinks that this objection is based on a misunderstanding and therefore does not constitute an inconsistency in the system. Al-Ṭūsī's solution is that some of Avicenna's seemingly contradictory statements are related to the formation stage of the mixture and some of them are valid for its state after it has completed its formation.As a result of this research, we see that these debates about what preserves the mixture stem from Avicenna's seemingly contradictory statements. In our opinion, in Avicenna's system, the force that brings together the mixture of living beings during their formation is the soul of the previous individual of the species. In other words, for humans, it is the soul of their parents. From the moment the mixture is completed, the individual's own soul comes into play and becomes the guardian of its own mixture. Since we cannot speak of a mixture before, we cannot speak of a protective force. When talking about this stage, it is correct to say that the force that brings the mixture together and the force that protects it are different. After the mixture is complete and accepts its own individual soul, the soul protects the integrity of this mixture, while at the same time ensuring the growth and reproduction of the body through the actions of the natural force. Therefore, since this vegetative force enables the food to be brought together with the body and incorporated into the body, it brings the mixture together, if not in the formation stage, then in the development stage.  When talking about this stage, it is correct to say that the force that brings together and protects the mixture is the same. As far as we can understand, Avicenna thinks that the relationship of the mixture with the soul is different in the formation stage and different afterwards, but since he does not express this distinction clearly, this issue has turned into an area of debate.