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- Title
Kendini Sınırlayan Tanrı Tasavvurunun İmkânı ve Mu'tezile.
- Authors
ÖNDER DEMİRER, Zeynep
- Abstract
One of the attempts to solve the problem of proof of humans' freedom to act is the divine self-limitation approach, which means that God voluntarily limits himself. This perspective seen in Jewish and Christian theologies is encountered in Process and Quantum philosophies in the modern period. In this study, the related way of thinking is compared with the way of thinking of the Mu'tazilite consciousness. First of all, the possibility of God's self-limitation was questioned with the assumption of limit theory. According to this, the 'boundary' is inherent to the universe and human as 'law'. The universe and man are also physical, chemical, biological etc. subject to laws/boundaries. As the creator of these laws God and the source of responsibility the reason limit man, and limit means concept, meaning, purpose, system and order/cosmos. The social state of this order, on the other hand, is limiting the actions of people limited by time and space, by making them bidders. So, can it be assumed that God, who gives the reason a limitation function, also limits his will as a result of his design in his knowledge? In Jewish theology, this limitation is seen as a reason why God does not intervene in the suffering they experience associated with their faith, but also understood as God's narrowing and withdrawal of his eternal light so that finite realms could exist. In Christian theology, on the other hand, this theory has been applied to solve the problems of eternity's creation of the universe, God's incarnation with Christ, evil and free will. The human liability through God's revelation also reminds man that he is thereby intelligent, responsible and free. Muhammad Iqbal (d. 1928) is of the opinion that this freedom can be given to man by the divine self-limitation. With this view, is it possible to consider the limit perceived in the conception of God of the Mu'tazilite consciousness together? Because the necessity of the freedom arising from the proposal made the Mu'tazila think that God's will is not eternal, and that the creator of his preferences is man himself. Again, as a requirement of divine justice, propositional issues such as the giving of power to man before the act, the fulfillment of the promise and promise through prophecy were considered obligatory about God. In this consciousness, the limiting function of the mind appears to be transferred to God. God is not active in man's actions, nor does he create evil. In actual fact, to some people, he is not even able to do evil actions. There is a limit to God's knowledge and power. If this limited conception of God in Mu'tazila is re-expressed with the relevant theory when it comes to 'free will', it can be said that God, who is just and wise, voluntarily limits his own freedom as required by the conscious/intelligent/responsible/free human design in his knowledge. This discourse is one of the possible answers not why man is free in terms of existential purposefulness, but how he can be free in a universe believed to be revealed by God.
- Subjects
REVELATION; IQBAL, Muhammad, Sir, 1877-1938; JESUS Christ; JEWISH theology; THEOLOGY; FREE will &; determinism; MODERN philosophy; CHRISTIANITY; AUTONOMY (Psychology); SUFFERING
- Publication
KADER, 2021, Vol 19, Issue 2, p600
- ISSN
2602-2710
- Publication type
Article
- DOI
10.18317/kaderdergi.1003911