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The philosophy of cosmism traces its origins back to the philosophical traditions of Ancient Greece. The philosophy of cosmism encompasses various dimensions, including religious-philosophical, mystical, artistic, aesthetic, and scientific aspects. Within this philosophical framework, the concepts pertaining to human beings and mankind are interconnected, forming a cohesive community. The term “Cosmism” originates from the Greek term (κόσμος) "kosmos," which refers to a harmoniously organized world. The earliest views on this subject are found in Hesiod's Theogonia (The Birth of the Gods). The conception of the universe in the texts of ancient Greek thought was shaped by questioning the relationship between the phenomenon and the noumena realm within the framework of the archaea problem. It is possible to see how Plato and Aristotle constructed these metaphysical relations in their cosmology. The cosmological knowledge of medieval philosophy also exhibits the impact of Greek cosmology. Ptolemy systematically addresses Greek cosmology. During the 16th century, significant advancements were made in cosmology, encompassing a wide range of concepts and hypotheses. The scientific discoveries and theories of Copernicus, Galileo, and Newton not only presented a scientific viewpoint but also prompted inquiries regarding humanity's position and significance within the context of history and intellectual development. Russian Cosmism emerged relatively late in global philosophy, specifically around the mid-19th century. According to Solovyov, the human mind, which serves as the guiding force in the functioning of the world, is engaged in a perpetual struggle against the primordial state of disorder and confusion. He asserted that this world's spirit and nature had a covert agreement. The mind (logos) is responsible for creating this magnificent existence within the realm. The process called “Creation” encompasses two interconnected objectives, general and particular in nature. The general purpose is the embodiment of an actual idea, i.e., light and life in various forms of natural beauty; however, the special purpose is the creation of man, i.e., the most incredible physical beauty also represents the highest inner potential of light and life. Solovyov calls this phenomenon as self-consciousness. Solovyov contends, by highlighting this beautiful creation of man, that man is no longer merely a participant in the action of cosmic principles but also a being capable of understanding the purpose of this action and, as a result, working meaningfully and freely toward its accomplishment. Solovyov analyzed Islamic issues from different angles in his Works titled The Three Forces, Philosophical Principles of Holistic Knowledge, and other works such as Christian Politics and the History and Future of Theocracy, Muhammad, Her Life, and Religious Teachings. As a religious philosopher, Solovyov's aim in addressing these issues was to try to solve the problems of Christian thought within the framework of the philosophy of cosmism he developed. The main aim of this article is to examine Solovyov's thoughts on the position of man in Islam and Western Christianity and the shortcomings of his criticisms on this subject. In this article, Solovyov's thoughts on the place of man in Islam and Western Christianity and some of the shortcomings of his critical views are analyzed. Solovyov's criticisms of the Western Church and its adverse effects on the development of the individual's free personality were investigated. The methodological ties of the ontological structure of Solovyov's theories of 'God,' 'Spirit,' 'Soul,' and 'Sophia' with ancient and Western philosophy are emphasized. As a result, it has been determined that Solovyov's criticism of Islam and the West is approached from the perspective of his own beliefs and that his thoughts have excessive subjective interpretation.
The philosophy of cosmism traces its origins back to the philosophical traditions of Ancient Greece. The philosophy of cosmism encompasses various dimensions, including religious-philosophical, mystical, artistic, aesthetic, and scientific aspects. Within this philosophical framework, the concepts pertaining to human beings and mankind are interconnected, forming a cohesive community. The term “Cosmism” originates from the Greek term (κόσμος) "kosmos," which refers to a harmoniously organized world. The earliest views on this subject are found in Hesiod's Theogonia (The Birth of the Gods). The conception of the universe in the texts of ancient Greek thought was shaped by questioning the relationship between the phenomenon and the noumena realm within the framework of the archaea problem. It is possible to see how Plato and Aristotle constructed these metaphysical relations in their cosmology. The cosmological knowledge of medieval philosophy also exhibits the impact of Greek cosmology. Ptolemy systematically addresses Greek cosmology. During the 16th century, significant advancements were made in cosmology, encompassing a wide range of concepts and hypotheses. The scientific discoveries and theories of Copernicus, Galileo, and Newton not only presented a scientific viewpoint but also prompted inquiries regarding humanity's position and significance within the context of history and intellectual development. Russian Cosmism emerged relatively late in global philosophy, specifically around the mid-19th century. According to Solovyov, the human mind, which serves as the guiding force in the functioning of the world, is engaged in a perpetual struggle against the primordial state of disorder and confusion. He asserted that this world's spirit and nature had a covert agreement. The mind (logos) is responsible for creating this magnificent existence within the realm. The process called “Creation” encompasses two interconnected objectives, general and particular in nature. The general purpose is the embodiment of an actual idea, i.e., light and life in various forms of natural beauty; however, the special purpose is the creation of man, i.e., the most incredible physical beauty also represents the highest inner potential of light and life. Solovyov calls this phenomenon as self-consciousness. Solovyov contends, by highlighting this beautiful creation of man, that man is no longer merely a participant in the action of cosmic principles but also a being capable of understanding the purpose of this action and, as a result, working meaningfully and freely toward its accomplishment. Solovyov analyzed Islamic issues from different angles in his Works titled The Three Forces, Philosophical Principles of Holistic Knowledge, and other works such as Christian Politics and the History and Future of Theocracy, Muhammad, Her Life, and Religious Teachings. As a religious philosopher, Solovyov's aim in addressing these issues was to try to solve the problems of Christian thought within the framework of the philosophy of cosmism he developed. The main aim of this article is to examine Solovyov's thoughts on the position of man in Islam and Western Christianity and the shortcomings of his criticisms on this subject. In this article, Solovyov's thoughts on the place of man in Islam and Western Christianity and some of the shortcomings of his critical views are analyzed. Solovyov's criticisms of the Western Church and its adverse effects on the development of the individual's free personality were investigated. The methodological ties of the ontological structure of Solovyov's theories of 'God,' 'Spirit,' 'Soul,' and 'Sophia' with ancient and Western philosophy are emphasized. As a result, it has been determined that Solovyov's criticism of Islam and the West is approached from the perspective of his own beliefs and that his thoughts have excessive subjective interpretation.
Öz Hıristiyan Batı felsefesi ve teolojisi ekseninde tartışılan dini çeşitlilik meselesi 20. yy.ın en önemli din felsefesi problemlerindendir. Bu tartışma çerçevesinde ortaya çıkan meselelerden bir tanesi de dini tekelcilik kavramıdır. Buna göre her bir din, mutlak hakikat ve kurtarıcılık konusunda kendisini ön plana çıkartmakta, diğer din mensuplarını ise ya hiç hesaba katmamakta ya da diğer dinleri kendi dinleri çerçevesinde değerlendirmeye tabi tutmaktadır. Bu çerçevede İslam dininin inanç sisteminin oluşmasında en önemli payı olan Ebû Mansûr el-Mâtürîdî'nin görüşleri, İslam'ın bu meselelere yaklaşımı açısından büyük önem arz etmektedir. Mâtürîdî, değişmeyen, yaratılmışlara benzemeyen, parça veya cüzlerden oluşmayan, tüm mahlumatın kendisine muhtaç olduğu ancak kedisinin her şeyden müstağni olduğu, zati hüviyete sahip gayri maddî bir ulûhiyet anlayışına sahiptir. Mâtürîdî'ye göre Allah, zatında ve sıfatlarında bir ve tek olup, yaratılanlara benzemesi söz konusu olmayan bir varlıktır. Mâtürîdî, Tanrı'yı, Yahudiler gibi yaratılanlara benzeterek kadimin sayısını artırmayı veya Hristiyanlar gibi ontolojik olarak tek kabul edip daha sonra cisme bürünen şekillenmiş bir varlık olarak düşünmeyi tevhîd ilkesine aykırı görmektedir. Bu açıdan Mâtürîdî, Yahudi ve Hristiyanların tevhîd inancını tahrif ettiklerini düşünmektedir. Ona göre asla tahrifata maruz kalmayan ve tevhîd geleneğini koruyarak günümüze taşıyan tek din İslam'dır. Mâtürîdî, İslam'la özdeşleştirdiği tevhîd dinini delil, şahit ve ispata dayanan, bundan dolayı doğru, gerçek, makul, sağlam, güvenilir, geçerli, yeterli, değişmeyen ve değişmeden kalacak olan din şeklinde tarif etmektedir. Buna göre tevhîd dini, tüm peygamberlerin hepsine ortak olarak gönderilen, kulluğun yalnızca Allah'a yapılmasını emreden, her türlü fiili ve davranışı O'na yönlendiren, her türlü şirk unsurundan uzak olan, neshe ve değişikliğe uğraması asla mümkün olmayan, delil ve burhanlarla dimdik ayakta duran dindir. Mâtürîdî, tevhîd dinini aynı zamanda taklide değil, delil ve burhana dayanan akıl dini şeklinde de tarif etmektedir. Ona göre akıl, insanı tevhîde davet eder. İnsan, akıl melekesini kullandığında Allah'ın bir ve tek olduğu ve de kulluğun yalnızca O'na yapılması gerektiği sonucuna ulaşır. Bununla birlikte dinin, ibadet ve muamelatla ilgili bilgilerini insanlara açıklayacak ve onlara önder olacak kişilere ihtiyaç vardır ki onlar da peygamberlerdir. Tüm peygamberler kendi dönemlerinde tevhîdi gerçekleştirmek için gönderilmiştir. Zira vahye dayalı dinlerin hepsinin özü ve aslı tevhîddir. Bu bakımdan tüm peygamberlerin dini bir ve tektir. Tüm peygamberler Allah tarafından yeryüzünde tevhîdi gerçekleştirmek için gönderilmiştir. Fakat onların hükümleri ve şeriatları farklıdır. Şeriatlardaki çeşitlilik ve farklılık dinde ihtilaf veya çelişki olduğu anlamına gelmez. Zira tüm peygamberlere vahyedilen ortak payda şeriat değil, dindir. Peygamber değiştikçe şeriat değişir ama din aynı şekilde devam eder. Şu halde Hz. Âdem'den Hz. Muhammed'e kadar tüm dinlerin aslı tevhîddir. Bu bakımdan Mâtürîdî, Allah'ın birliği, kulluğun yalnızca ona yapılması ve Hz. Âdem'den Hz. Muhammed'e kadar şeriatların süregelen devamlılığı konusunda net bir düşünce ortaya koymaktadır. Bu bağlamda Mâtürîdî açısından dini tekelciliğin, Hz. Âdem'den Hz. Muhammed'e kadar süregelen vahyin yani mutlak hakikatin tekliği anlamına geldiğini söylemek yerinde olacaktır. Sonuç olarak Mâtürîdî'nin İslam'ın doğruluk ve hakikat merkezli teolojik iddiasına tekelcilik, hususiyetçilik ya da dışlayıcılık değil, tevhitçi anlayış ya da mutlak hakikat denilmesi daha doğru bir durumdur.
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