{"id":4759,"date":"2025-04-23T21:39:53","date_gmt":"2025-04-23T18:39:53","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4759"},"modified":"2025-04-23T21:39:53","modified_gmt":"2025-04-23T18:39:53","slug":"oguz-haslakogluplaton-devlet-7-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakogluplaton-devlet-7-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 7. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 7. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

    \n
  1. Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong>
    \nBu seminer, Philebos<\/em> diyalogundan devamla, Platon’un “bir ve \u00e7ok” (hen-polla<\/em>), “s\u0131n\u0131rl\u0131 ve s\u0131n\u0131rs\u0131z” (peras-apeiron<\/em>) kavramlar\u0131 \u00e7er\u00e7evesinde d\u00fc\u015f\u00fcnce sistemati\u011fini nas\u0131l kurdu\u011funu incelemeye odaklan\u0131r. Ha\u015flako\u011flu, \u00f6zellikle Parmenides-Platon-Aristoteles hatt\u0131n\u0131 merkeze alarak, Platon’da filozofya kavram\u0131n\u0131n Logos temeliyle nas\u0131l in\u015fa edildi\u011fini ve Eidos kavram\u0131n\u0131n nas\u0131l yanl\u0131\u015f anla\u015f\u0131labilece\u011fini tart\u0131\u015f\u0131r. Metin okuma ve felsefe yapma aras\u0131ndaki ayr\u0131m\u0131 da detayland\u0131r\u0131r.<\/li>\n
  2. Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/li>\n<\/ol>\n
      \n
    1. Philebos ve Temel Problemler: Haz, Ac\u0131, Ps\u00fcke<\/strong>
      \nPhilebos<\/em>\u2019da hazlar\u0131n ve ac\u0131lar\u0131n do\u011fas\u0131, s\u0131n\u0131rs\u0131zl\u0131k kavram\u0131 \u00fczerinden tart\u0131\u015f\u0131l\u0131r. Haz ve ac\u0131, do\u011falar\u0131 gere\u011fi belirli s\u0131n\u0131rlarla ayr\u0131\u015ft\u0131r\u0131lamayan, s\u00fcrekli de\u011fi\u015fen d\u00fcnamislere dayan\u0131r. Bu durum, ps\u00fckenin (ruh) modern anlamda zihin olarak anla\u015f\u0131lamayaca\u011f\u0131n\u0131 g\u00f6sterir.<\/li>\n
    2. Parmenides-Platon-Aristoteles \u0130li\u015fkisi ve Logos’un Kurtar\u0131lmas\u0131<\/strong>
      \nPlaton, filozofyay\u0131 Logos \u00fczerinden tan\u0131mlar ve Parmenides\u2019in ontolojik kapatmas\u0131ndan Logos\u2019u kurtarma \u00e7abas\u0131 i\u00e7indedir. Bu ba\u011flamda, bir ve \u00e7ok (hen-polla<\/em>) kavram\u0131 Platon felsefesinde temel bir rol \u00fcstlenir. Ha\u015flako\u011flu, bu hatt\u0131 anlamadan Platon\u2019un do\u011fru kavranamayaca\u011f\u0131n\u0131 vurgular.<\/li>\n
    3. Eidos\u2019un Form Olarak Yanl\u0131\u015f Anla\u015f\u0131lmas\u0131<\/strong>
      \nHa\u015flako\u011flu, Eidos\u2019un “form” (morph\u0113<\/em>) veya “bi\u00e7im” (schema<\/em>) kavramlar\u0131na indirgenemeyece\u011fini savunur. Eidos\u2019un do\u011frudan g\u00f6r\u00fcnmeyen bir mahiyet ilkesine i\u015faret etti\u011fini, onu “form” olarak g\u00f6rmekle Platon\u2019u Aristoteles\u00e7i bir kal\u0131ba sokmu\u015f olaca\u011f\u0131m\u0131z\u0131 belirtir.<\/li>\n
    4. Metin Okuma ve Yazarl\u0131k \u0130li\u015fkisi<\/strong>
      \nMetni anlaman\u0131n ancak yazar\u0131 haline gelerek m\u00fcmk\u00fcn oldu\u011funu savunan Ha\u015flako\u011flu, okuyucunun metinle \u00f6zde\u015fle\u015fmeden ama onu sahneleyerek anlamas\u0131 gerekti\u011fini a\u00e7\u0131klar. Okur-yazar ayr\u0131m\u0131, felsefi bir sahnede \u00e7\u00f6ken bir ayr\u0131md\u0131r; metnin i\u00e7ine girmek, yazar\u0131 olmak de\u011fil, metni etkin bir sahne olarak kurabilmektir.<\/li>\n
    5. D\u00fcnamis, Kuvvet ve Bilimsel Anlay\u0131\u015f<\/strong>
      \nHaz ve ac\u0131 gibi kavramlar, Platon\u2019da d\u00fcnamis (kuvvet) kavram\u0131 alt\u0131nda s\u0131n\u0131fland\u0131r\u0131l\u0131r. Bu, modern bilimde kuvvet kavram\u0131n\u0131n temellerine kadar uzanan bir tart\u0131\u015fmad\u0131r. Platon, hareket ve de\u011fi\u015fim i\u00e7in d\u00fcnamis kavram\u0131n\u0131 ileri s\u00fcrerek Parmenides\u2019in dura\u011fan varl\u0131k anlay\u0131\u015f\u0131na bir itiraz geli\u015ftirir.<\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7<\/strong>
        \nBu seminer, Platon okumalar\u0131n\u0131n yaln\u0131zca kavram \u00e7\u00f6z\u00fcmlemesiyle de\u011fil, sahnelemeye dayal\u0131 felsef\u00ee bir deneyim olarak yap\u0131lmas\u0131 gerekti\u011fini vurgular. Platon\u2019un Parmenides ve Aristoteles ile kurdu\u011fu ili\u015fki a\u011f\u0131 ve \u00f6zellikle Eidos\u2019un anlam\u0131 do\u011fru kavranmadan filozofya kavram\u0131 tam olarak anla\u015f\u0131lamaz. Ha\u015flako\u011flu, Platon okumalar\u0131n\u0131n metinsel de\u011fil sahneleyici ve d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc bir etkinlik oldu\u011funu tekrar hat\u0131rlat\u0131r.<\/li>\n
      2. Purpose and Content of the Seminar<\/strong>
        \nThis seminar continues from the Philebus<\/em> dialogue, focusing on how Plato constructs his system of thought around the concepts of “the one and the many” (hen-polla<\/em>) and “the limited and the unlimited” (peras-apeiron<\/em>). Ha\u015flako\u011flu particularly centers the discussion around the Parmenides\u2013Plato\u2013Aristotle lineage, emphasizing how philosophy in Plato is founded upon rescuing Logos<\/em> and how misunderstandings about Eidos<\/em> distort his thought. He also elaborates on the critical difference between reading a text and engaging in philosophical enactment.<\/li>\n
      3. Main Themes and Topics<\/strong><\/li>\n<\/ol>\n
          \n
        1. Philebus and Core Problems: Pleasure, Pain, Psyche<\/strong>
          \nPhilebus<\/em> addresses the nature of pleasure and pain, framed through the concept of unlimitedness. Pleasure and pain are linked to dynamis<\/em> (force) and cannot be neatly separated by fixed limits, revealing why psyche (soul) cannot simply be understood as “mind” in the modern sense.<\/li>\n
        2. The Parmenides\u2013Plato\u2013Aristotle Relationship and the Rescue of Logos<\/strong>
          \nPlato founds philosophy upon Logos<\/em> and seeks to liberate it from Parmenides\u2019 ontological closure. The concept of “the one and the many” (hen-polla<\/em>) plays a central role in this project. Ha\u015flako\u011flu stresses that understanding this lineage is vital to comprehending Plato\u2019s philosophy.<\/li>\n
        3. The Misunderstanding of Eidos as Form<\/strong>
          \nHa\u015flako\u011flu argues that Eidos<\/em> should not be reduced to “form” (morph\u0113<\/em>) or “schema.” Rather, Eidos<\/em> indicates a hidden principle of essence, and equating it with form imposes an Aristotelian framework onto Plato\u2019s thought, distorting his original philosophical intention.<\/li>\n
        4. The Relationship Between Reading and Authorship<\/strong>
          \nTrue understanding of a text, according to Ha\u015flako\u011flu, requires “becoming” the author without merging one’s identity with it. Reading is a form of staging; the reader must recreate the philosophical event rather than merely interpret the text. The traditional division between reader and writer collapses in philosophical engagement.<\/li>\n
        5. Dynamis, Force, and the Foundations of Science<\/strong>
          \nPleasure and pain, and other similar experiences, are categorized under dynamis<\/em> (force) in Plato\u2019s thought. This approach anticipates fundamental questions in modern science regarding the nature of force. By introducing dynamis<\/em>, Plato counters Parmenides\u2019 static ontology and lays the groundwork for understanding movement and change.<\/li>\n<\/ol>\n
            \n
          1. Conclusion<\/strong>
            \nThis seminar emphasizes that reading Plato is not simply an exercise in conceptual analysis but an enactment of philosophical experience. Understanding Plato\u2019s intricate relationship with Parmenides and Aristotle\u2014and grasping the true significance of Eidos<\/em>\u2014is essential. Ha\u015flako\u011flu reminds that Plato\u2019s dialogues are not texts to be read passively, but scenes to be staged and experienced philosophically.<\/li>\n<\/ol>\n

             <\/p>\n

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            O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 7. 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-4759","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4759","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=4759"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4759\/revisions"}],"predecessor-version":[{"id":4760,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4759\/revisions\/4760"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=4759"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}