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Makale · TR
Öktem, Ülker
529 SUMMARY Philosophy is one of the essentials of intellectual culture. In order to comprehend the philosophical culture of a certain period, one must explore the works on which that cultural philosophy is reflected and focuses. As for the philosophical cultural life during the Ottoman period, it is likely to inves tigate philosophical activities carried out by Ottomans and the philosophical contribution they made only through the examination work of philosophy whose great majority was written in Arabic. It is obvious that philosophy in Islamic world emerged only in the 9th century A.D. following the translations from Greek. However, prior an activity in Islamic philosophy, which is called `Teology` (Kelâm) was present prior to such a philosophical activity. `Theology` is known to have gone through accumulative and developmental phases fol lowing its establishment. The period in which philosophical activities in Islam are under taken coincides with this developmental phase of `Theology`. Logic was first used as a method under the influence of the works translated from Greek in the 9th century and under the influence of the works by Gazâlî. Following this, famous theologians such as Şehristânî (ölm. 1153), F. Râzî (ölm. 1209), N. Tûsî (ölm. 1274), İcî (ölm. 1355), Taftazânî (ölm. 1395), Curcânî (ölm. 1413), who were educated after Gazâlî, and whom Ibn Haldun called ''Müteahhirîn`, utilized logic as a method in their works. And during the period of these theologians theology and philosophy became inseparable; in other words theology was philosophized. Thus, distin guishing between a philosophical work and a theological work easily has become unat tainable. A work on `Theology` has been able to stand as if it were a work of philosophy (For example, Taftazânî, mainly deals with philosophical methods such as theory of knowledge, metaphysics, physics, cosmology in his `Şarh al-Makâsıd` on `Theology`; only some parts of the work is concerned with theology matter