{"id":4804,"date":"2025-04-24T00:16:29","date_gmt":"2025-04-23T21:16:29","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4804"},"modified":"2025-04-24T00:16:29","modified_gmt":"2025-04-23T21:16:29","slug":"oguz-haslakogluplaton-devlet-29-seminer-ozeti","status":"publish","type":"page","link":"http:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakogluplaton-devlet-29-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 29. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 29. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

    \n
  1. Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong>
    \nBu seminer, Platon\u2019un Sofist<\/em> diyalo\u011fu ekseninde varl\u0131k ve yokluk problemini, dil-fikir ili\u015fkisini, \u00e7eviri sorunlar\u0131n\u0131 ve ontolojik temsiliyetin s\u0131n\u0131rlar\u0131n\u0131 tart\u0131\u015f\u0131r. Ha\u015flako\u011flu, \u00f6zellikle Parmenides ve Herakleitos\u2019un miras\u0131n\u0131 Platon\u2019un nas\u0131l d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fcn\u00fc g\u00f6stererek d\u00fc\u015f\u00fcnce tarihinde varl\u0131k kavram\u0131n\u0131n hakiki zemine nas\u0131l yerle\u015ftirilebilece\u011fini ara\u015ft\u0131r\u0131r. Logos, eidos, ps\u00fcke, meon, prosapto, koinonia gibi kavramlar \u00fczerinden hem metafizik hem de epistemolojik d\u00fczeyde kapsaml\u0131 bir \u00e7\u00f6z\u00fcmleme yap\u0131l\u0131r.<\/li>\n
  2. Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/li>\n<\/ol>\n
      \n
    1. Platon\u2019un Sofist Diyalo\u011funda Felsef\u00ee Sahne<\/strong>
      \nHa\u015flako\u011flu, Sofist<\/em> diyalo\u011funun bir t\u00fcr felsef\u00ee tiyatro sahnesi olarak kurguland\u0131\u011f\u0131n\u0131 ve burada d\u00fc\u015f\u00fcncenin hem oyuncu hem izleyici konumunda yer ald\u0131\u011f\u0131n\u0131 belirtir. Diyaloglar\u0131n mimetik yap\u0131s\u0131, hakikate y\u00f6nelmi\u015f bir seyir prati\u011fi olarak anla\u015f\u0131l\u0131r.<\/li>\n
    2. Varl\u0131k\u2013Yokluk Ayr\u0131m\u0131: Meon ve Ontoson<\/strong>
      \nPlaton\u2019un varl\u0131\u011f\u0131 (ontoson<\/em>) yaln\u0131zca hareket (kinesis<\/em>) ve duru\u015f (stasis<\/em>) gibi kategorilerle tan\u0131mlamad\u0131\u011f\u0131n\u0131, bu ikisinin d\u0131\u015f\u0131nda, onlar\u0131 m\u00fcmk\u00fcn k\u0131lan \u00fc\u00e7\u00fcnc\u00fc bir alan olan ps\u00fckeye yerle\u015ftirdi\u011fini vurgular. Meon<\/em> (olmayan) ise sofistin dilindeki sim\u00fclasyonla ortaya \u00e7\u0131kar.<\/li>\n
    3. \u00c7eviri Sorunlar\u0131 ve Felsef\u00ee Anlam\u0131n Bozulmas\u0131<\/strong>
      \nHa\u015flako\u011flu, \u201cmevcudiyet\u201d, \u201ct\u00f6z\u201d, \u201cvarl\u0131k\u201d gibi kavramlar\u0131n \u00f6zensiz \u00e7evirilerle nas\u0131l kar\u0131\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131 ve bu durumun Platon\u2019un ontolojisinin yanl\u0131\u015f anla\u015f\u0131lmas\u0131na yol a\u00e7t\u0131\u011f\u0131n\u0131 \u00f6rneklerle g\u00f6sterir. \u00d6zellikle Frans\u0131zca \u00fczerinden yap\u0131lan \u00e7evirilerde ousia<\/em>\u2019n\u0131n \u201cmevcudiyet\u201d olarak \u00e7evrilmesini ele\u015ftirir.<\/li>\n
    4. Parmenides ve Herakleitos\u2019un Miras\u0131<\/strong>
      \nPlaton\u2019un, Parmenides\u2019in hareketsiz varl\u0131k anlay\u0131\u015f\u0131yla ve Herakleitos\u2019un her \u015feyi hareket olarak g\u00f6ren yakla\u015f\u0131m\u0131yla hesapla\u015farak ikisinin \u00f6tesinde bir sistem kurdu\u011funu savunur. Bu sistemde eidos<\/em>lar \u00e7o\u011ful olarak hareket ve s\u00fckunetle ili\u015fkilendirilir, fakat do\u011frudan onlarla \u00f6zde\u015fle\u015ftirilmez.<\/li>\n
    5. Prosapto, Koinonia, Onoma: Dilin Ontolojik Y\u00fck\u00fc<\/strong>
      \nVarl\u0131\u011f\u0131n yaln\u0131zca y\u00fcklemler yoluyla (\u00f6rn. \u201chareketlidir\u201d, \u201cs\u00fckunettedir\u201d) temsil edilmesi, onu d\u00fc\u015f\u00fcncenin \u00f6znesi olmaktan \u00e7\u0131kar\u0131r. Prosapto<\/em> ile i\u015faret edilen bu durum, dilin varl\u0131\u011f\u0131 arka plana itti\u011fini g\u00f6sterir. Platon\u2019a g\u00f6re, onoma<\/em> (isim) arac\u0131l\u0131\u011f\u0131yla varl\u0131k a\u00e7\u0131l\u0131r; bu y\u00fczden logos<\/em>un temeli onoma<\/em>d\u0131r.<\/li>\n
    6. Varl\u0131k ve Ps\u00fcke: Ontolojinin Toposu<\/strong>
      \nPlaton\u2019da t\u00fcm d\u00fc\u015f\u00fcnsel s\u00fcre\u00e7lerin \u201ctoposu\u201d ps\u00fckedir. Ha\u015flako\u011flu\u2019na g\u00f6re ps\u00fcke, varl\u0131k, hareket ve s\u00fckunet gibi t\u00fcm temel kategorilerin i\u00e7ine yaz\u0131ld\u0131\u011f\u0131 yerdir. Ps\u00fcke olmadan varl\u0131k hakk\u0131nda d\u00fc\u015f\u00fcnmek m\u00fcmk\u00fcn de\u011fildir.<\/li>\n
    7. Aporya ve D\u00fc\u015f\u00fcncenin Krizi<\/strong>
      \nSeminerin sonunda Ha\u015flako\u011flu, Platon\u2019un aporya ile Poros aras\u0131ndaki gerilimi kulland\u0131\u011f\u0131n\u0131, varl\u0131k ve yokluk ayr\u0131m\u0131n\u0131n ancak bu gerilimde netle\u015febilece\u011fini belirtir. Varl\u0131\u011f\u0131n ve yoklu\u011fun birbirine kar\u0131\u015ft\u0131r\u0131lmas\u0131, filozof ile sofistin ayr\u0131m\u0131n\u0131 imk\u00e2ns\u0131zla\u015ft\u0131r\u0131r.<\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7<\/strong>
        \nBu seminerde Ha\u015flako\u011flu, Platon\u2019un Sofist<\/em> diyalo\u011funun yaln\u0131zca ontolojik de\u011fil, ayn\u0131 zamanda epistemolojik ve dilsel bir problemati\u011fi ele ald\u0131\u011f\u0131n\u0131 ortaya koyar. Varl\u0131k, yaln\u0131zca mant\u0131ksal ya da kavramsal olarak de\u011fil, ruhsal ve ontolojik olarak da d\u00fc\u015f\u00fcncenin \u00f6n\u00fcne konur. Platon\u2019da d\u00fc\u015f\u00fcnce, varl\u0131\u011f\u0131 d\u00fc\u015f\u00fcnmenin kendisidir; sofist ise bu s\u00fcreci taklit eden fig\u00fcrd\u00fcr. B\u00f6ylece filozofya, hakiki olanla sahte olan\u0131n ayr\u0131m\u0131n\u0131 yapabilme kudretidir.<\/li>\n<\/ol>\n

         <\/p>\n

          \n
        1. Purpose and Content of the Seminar<\/strong>
          \nThis seminar delves into Plato\u2019s Sophist<\/em> dialogue to explore the philosophical foundations of being and non-being, language and representation, and the interpretative challenges of translation. Ha\u015flako\u011flu analyzes how Plato reworks the ontologies of Parmenides and Heraclitus to establish a metaphysical and linguistic framework that accounts for the conditions of thought, image, and difference. Core concepts such as logos<\/em>, eidos<\/em>, psukh\u0113<\/em>, meon<\/em>, prosapto<\/em>, koinonia<\/em>, and onoma<\/em> form the scaffolding for Plato\u2019s complex response to pre-Socratic metaphysics.<\/li>\n
        2. Main Themes and Topics<\/strong><\/li>\n<\/ol>\n
            \n
          1. The Sophist as Philosophical Theater<\/strong>
            \nHa\u015flako\u011flu reads Sophist<\/em> as a staged philosophical event, where the dialogue functions not only as discourse but as dramatized thought. The mimetic structure of the dialogue is not ancillary, but essential to Plato\u2019s method of philosophizing through vision and dialectical tension.<\/li>\n
          2. Being\u2013Non-Being: Meon and Ontoson<\/strong>
            \nPlato does not reduce being (ontoson<\/em>) to movement (kinesis<\/em>) or rest (stasis<\/em>), but situates them within a deeper ontological field\u2014psukh\u0113<\/em>. Meon<\/em> (non-being) is not mere absence but emerges through the sophist\u2019s manipulative use of language, creating illusions of existence.<\/li>\n
          3. Translation and the Corruption of Philosophical Meaning<\/strong>
            \nHa\u015flako\u011flu critiques mistranslations of key Platonic terms\u2014such as ousia<\/em> rendered as \u201cpresence\u201d or \u201csubstance\u201d\u2014arguing that careless translation distorts Plato\u2019s ontological distinctions. Especially problematic are translations influenced by French phenomenology that conflate being with presence.<\/li>\n
          4. Plato\u2019s Reconciliation of Parmenides and Heraclitus<\/strong>
            \nPlato constructs a metaphysical middle path between Parmenides\u2019 immobile being and Heraclitus\u2019 flux. Eide<\/em> are not static entities but relationally linked to motion and rest without being reducible to either. This plural and dynamic ontology supersedes both predecessors.<\/li>\n
          5. Prosapto, Koinonia, Onoma: Language and Being<\/strong>
            \nLanguage does not merely describe being; it shapes its appearance. Prosapto<\/em> reflects how predicates conceal the ontological subject. For Plato, onoma<\/em> (name) anchors the possibility of logos<\/em>; without naming, there is no access to being.<\/li>\n
          6. Psukh\u0113 as the Topos of Ontology<\/strong>
            \nHa\u015flako\u011flu argues that the soul (psukh\u0113<\/em>) is the site where being, motion, and rest inscribe themselves. There can be no ontology without the soul\u2019s receptive and interpretive function. Thinking and being converge in psukh\u0113.<\/li>\n
          7. Aporia and the Crisis of Thought<\/strong>
            \nPlato uses the tension between aporia<\/em> (impasse) and poros<\/em> (passage) to structure philosophical inquiry. The confusion of being and non-being risks collapsing the distinction between philosopher and sophist, which for Plato must remain ontologically and ethically intact.<\/li>\n<\/ol>\n
              \n
            1. Conclusion<\/strong>
              \nThis seminar demonstrates that Sophist<\/em> articulates an ontological, epistemological, and linguistic framework in which being cannot be divorced from the soul\u2019s interpretive action. For Ha\u015flako\u011flu, Plato positions thinking as the activity of being itself, while sophistry becomes a shadow play that mimics this act without truth. Philosophy thus emerges as the capacity to discern and articulate what truly is\u2014an ethical and metaphysical vocation.<\/li>\n<\/ol>\n

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

              O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 29. 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-4804","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4804","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=4804"}],"version-history":[{"count":1,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4804\/revisions"}],"predecessor-version":[{"id":4805,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4804\/revisions\/4805"}],"wp:attachment":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=4804"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}