{"id":4792,"date":"2025-04-24T00:12:18","date_gmt":"2025-04-23T21:12:18","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4792"},"modified":"2025-04-24T00:12:18","modified_gmt":"2025-04-23T21:12:18","slug":"oguz-haslakogluplaton-devlet-23-seminer-ozeti","status":"publish","type":"page","link":"http:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakogluplaton-devlet-23-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 23. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 23. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

    \n
  1. Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong>
    \nBu son seminer, Anaksimandros\u2019un fragman\u0131 \u00fczerinden Platon\u2019daki genesis<\/em>, apeiron<\/em>, peras<\/em>, eis\u2013ek<\/em>, aletheia<\/em>, tohreon<\/em> gibi temel kavramlarla varl\u0131k\u2013olu\u015f ili\u015fkisinin nas\u0131l kurulabilece\u011fini tart\u0131\u015f\u0131r. O\u011fuz Ha\u015flako\u011flu, \u00f6zellikle Heidegger\u2019in fragmana dair yorumunu detayl\u0131 bi\u00e7imde ele\u015ftirir; hermen\u00f6tik s\u0131\u00e7ramalar\u0131n, etimolojik yorumlar\u0131n ve poetik okuman\u0131n s\u0131n\u0131rl\u0131l\u0131klar\u0131n\u0131 vurgular. Platon\u2019un meon, doksa, ps\u00fcke\u2013soma ve filozofya anlay\u0131\u015f\u0131 \u00fczerinden radikal bir ontolojik okuma \u00f6nerilir.<\/li>\n
  2. Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/li>\n<\/ol>\n
      \n
    1. Heidegger\u2019in Hermen\u00f6tik Yorumu ve Ele\u015ftirisi<\/strong>
      \nHeidegger\u2019in Anaksimandros fragman\u0131ndaki tohreon<\/em> kelimesine y\u00fckledi\u011fi anlam\u0131n zorunluluk modalitesi \u00fczerinden de\u011fil, poetik s\u0131\u00e7ramalarla a\u00e7\u0131klanmas\u0131 ele\u015ftirilir. Ha\u015flako\u011flu, bu y\u00f6ntemin kavram\u0131 ba\u011flam\u0131ndan kopard\u0131\u011f\u0131n\u0131, fragman\u0131n b\u00fct\u00fcnselli\u011fine zarar verdi\u011fini savunur. Ona g\u00f6re tohreon<\/em>, fragmandaki t\u00fcm yap\u0131n\u0131n merkezine yerle\u015ftirilerek kopula g\u00f6revi g\u00f6rmektedir.<\/li>\n
    2. Genesis ve Futora: Zaman ve Varl\u0131k A\u00e7\u0131s\u0131ndan Okuma<\/strong>
      \nGenesis<\/em> ve futora<\/em> kavramlar\u0131, klasik “\u00f6nce\u2013sonra” kipli\u011fine indirgenemez. Ha\u015flako\u011flu, bu kavramlar\u0131 dikey ve zamans\u0131z bir yap\u0131ya yerle\u015ftirerek Heidegger\u2019in a\u00e7\u0131lma\u2013saklanma metaforuna kar\u015f\u0131 \u00e7\u0131kar. Varl\u0131\u011f\u0131n olu\u015fta a\u00e7\u0131l\u0131p tekrar apeirona iade edildi\u011fi bir d\u00fczen \u00f6nerir.<\/li>\n
    3. Apeiron\u2013Peras Kar\u015f\u0131tl\u0131\u011f\u0131 ve Ontolojik Yap\u0131<\/strong>
      \nApeiron s\u0131n\u0131rs\u0131zl\u0131k, g\u00f6r\u00fcnmezlik ve formlardan yoksunlukla karakterize edilirken; peras s\u0131n\u0131rl\u0131l\u0131k ve g\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fc temsil eder. Varl\u0131klar\u0131n g\u00f6r\u00fcn\u00fcr olmas\u0131 peras sayesinde, iade edilmeleri ise apeiron vas\u0131tas\u0131yla m\u00fcmk\u00fcnd\u00fcr. Heidegger’in bu boyutu ihmal etti\u011fi savunulur.<\/li>\n
    4. Meon, Doxa ve De\u011fi\u015fimde Ayn\u0131 Kalan\u0131n Sorunu<\/strong>
      \nPlaton\u2019da meon<\/em>, varl\u0131k olmayan ama varl\u0131kla ili\u015fki kuran bir zemin olarak ele al\u0131n\u0131r. Doxa, ps\u00fckenin somatik varl\u0131\u011fa d\u00fc\u015fmesiyle ortaya \u00e7\u0131kar. As\u0131l mesele ise “de\u011fi\u015fim i\u00e7inde ayn\u0131 kalan”\u0131n nas\u0131l m\u00fcmk\u00fcn oldu\u011fu sorusudur. Bu, Ha\u015flako\u011flu\u2019na g\u00f6re hem Heidegger\u2019in hem de Hegel\u2019in yeterince kavrayamad\u0131\u011f\u0131 bir sorundur.<\/li>\n
    5. Ps\u00fcke\u2013Soma \u0130li\u015fkisi ve Varl\u0131k\u2013Olu\u015f Ayr\u0131m\u0131<\/strong>
      \nPs\u00fcke otokinetik oldu\u011fu i\u00e7in do\u011fas\u0131 gere\u011fi \u00f6l\u00fcms\u00fczd\u00fcr. Ancak soma ile birle\u015fti\u011finde doksaya d\u00fc\u015fer. Ps\u00fckenin d\u00fc\u015f\u00fc\u015f\u00fc do\u011frudan de\u011fil, arac\u0131 yoluyla ger\u00e7ekle\u015fti\u011fi i\u00e7in, ps\u00fcke varl\u0131ktan kopmaz; olu\u015fun i\u00e7inde fakat ona tabi olmayan bir pozisyonda bulunur.<\/li>\n
    6. Filozofya, Anamnesis ve Ahlaki Ar\u0131nma<\/strong>
      \nPlaton\u2019da filozofya, ruhun (ps\u00fckenin) hat\u0131rlama (anamnesis<\/em>) yoluyla kendi do\u011fas\u0131na d\u00f6nmesini sa\u011flayan bir eylemdir. Bu eylem, ayn\u0131 zamanda ahlaki bir ar\u0131nma s\u00fcrecidir. Filozofya, ps\u00fckenin doksadan kurtulup yeniden varl\u0131\u011fa y\u00f6nelmesini m\u00fcmk\u00fcn k\u0131lar.<\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7<\/strong>
        \nBu seminer, Platon\u2019un varl\u0131k\u2013olu\u015f ayr\u0131m\u0131n\u0131 Anaksimandros\u2019un fragman\u0131 \u0131\u015f\u0131\u011f\u0131nda yorumlarken Heidegger\u2019in poetik-fenomenolojik tarz\u0131n\u0131 ele\u015ftirel bi\u00e7imde ele al\u0131r. Genesis, futora, apeiron, tohreon gibi kavramlar \u00fczerinden in\u015fa edilen bu yorum, Platon\u2019da metafizik yap\u0131n\u0131n hem zamans\u0131zl\u0131k hem de adaletle nas\u0131l ili\u015fkili oldu\u011funu ortaya koyar. Ha\u015flako\u011flu, bu okuma ile filozofyan\u0131n hem ontolojik hem etik bir y\u00f6nelim oldu\u011funu vurgular.<\/li>\n<\/ol>\n

         <\/p>\n

          \n
        1. Purpose and Content of the Seminar<\/strong>
          \nThis final seminar delves into Plato\u2019s ontology of being and becoming through a critical reading of Anaximander\u2019s fragment. Ha\u015flako\u011flu contrasts key concepts\u2014genesis<\/em>, apeiron<\/em>, peras<\/em>, eis\u2013ek<\/em>, aletheia<\/em>, and tohreon<\/em>\u2014with Heidegger\u2019s interpretation of the same fragment. The seminar highlights the metaphysical role of psukh\u0113<\/em>, the distinction between meon<\/em> and doxa<\/em>, and the ethical and philosophical transformation enabled by anamnesis. It seeks to demonstrate Plato\u2019s systematic metaphysics as a unified interplay between being, memory, and justice.<\/li>\n
        2. Main Themes and Topics<\/strong><\/li>\n<\/ol>\n
            \n
          1. Critique of Heidegger\u2019s Hermeneutics<\/strong>
            \nHa\u015flako\u011flu challenges Heidegger\u2019s poetic and etymologically speculative reading of tohreon<\/em> in Anaximander\u2019s fragment. He argues that Heidegger detaches the term from its syntactic function and ontological context. For Ha\u015flako\u011flu, tohreon<\/em> should be read as the central copula of the fragment\u2014anchoring the structure of return and restitution.<\/li>\n
          2. Genesis and Futora: Rethinking Time and Being<\/strong>
            \nRather than treating genesis<\/em> and futora<\/em> within a linear temporal schema, Ha\u015flako\u011flu reinterprets them as vertical, atemporal structures of emergence and return. This interpretation opposes Heidegger\u2019s opening\u2013concealment binary and reframes becoming as a continual re-gift of being from and to the apeiron<\/em>.<\/li>\n
          3. Apeiron\u2013Peras Opposition and Ontological Dynamics<\/strong>
            \nApeiron<\/em> represents formlessness and indeterminacy, while peras<\/em> gives boundary and form. For Plato, entities appear due to peras<\/em> and are returned to apeiron<\/em>. Ha\u015flako\u011flu argues that Heidegger\u2019s reading overlooks this reciprocal movement foundational to Platonic metaphysics.<\/li>\n
          4. Meon, Doxa, and the Problem of Identity in Change<\/strong>
            \nPlato\u2019s meon<\/em> (non-being) is not absence but a relational ontological field. Doxa<\/em> arises when the soul falls into embodiment. The deeper question, according to Ha\u015flako\u011flu, is how identity persists within change\u2014a metaphysical issue inadequately treated by both Heidegger and Hegel.<\/li>\n
          5. Psukh\u0113\u2013S\u014dma Relation and Ontological Positioning<\/strong>
            \nThe soul (psukh\u0113<\/em>) is self-moving and thus immortal, but its conjunction with the body (s\u014dma<\/em>) results in its fall into doxa<\/em>. Nevertheless, the soul remains ontologically tethered to being and is only temporarily situated in becoming.<\/li>\n
          6. Philosophy, Anamnesis, and Ethical Purification<\/strong>
            \nPhilosophy, for Plato, is the soul\u2019s recollection of its own nature through anamnesis<\/em>. This is not merely an epistemic act but a moral purification. Through philosophical practice, the soul frees itself from doxa<\/em> and realigns with its ontological essence.<\/li>\n<\/ol>\n
              \n
            1. Conclusion<\/strong>
              \nThis seminar reconstructs Plato\u2019s metaphysics through Anaximander\u2019s fragment, critiquing Heidegger\u2019s poetic-fenomenological reading while offering a rigorous ontological alternative. Concepts like genesis<\/em>, apeiron<\/em>, tohreon<\/em>, and psukh\u0113<\/em> converge in a system where truth (aletheia<\/em>) is not a temporal event but a metaphysical return. Philosophy is shown to be both the knowledge and the purification of being-in-becoming.<\/li>\n<\/ol>\n

               <\/p>\n","protected":false},"excerpt":{"rendered":"

              O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 23. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-4792","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4792","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=4792"}],"version-history":[{"count":1,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4792\/revisions"}],"predecessor-version":[{"id":4793,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4792\/revisions\/4793"}],"wp:attachment":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=4792"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}