{"id":4763,"date":"2025-04-23T21:42:17","date_gmt":"2025-04-23T18:42:17","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4763"},"modified":"2025-04-23T21:42:17","modified_gmt":"2025-04-23T18:42:17","slug":"oguz-haslakogluplaton-devlet-9-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakogluplaton-devlet-9-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 9. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 9. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

    \n
  1. Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong>
    \nDokuzuncu seminer, Timaeus<\/em> diyalo\u011fu \u00fczerinden Platon\u2019un kozmogonisini, \u201cmitos\u201d ve \u201clogos\u201d ili\u015fkisinde nas\u0131l temellendirdi\u011fini, \u00f6zellikle \u201cTateron\u201d (ba\u015fkal\u0131k) kavram\u0131 etraf\u0131nda derinle\u015ftirir. Ha\u015flako\u011flu, evrenin yarat\u0131l\u0131\u015f\u0131n\u0131 anlatan mitik sahnede, Platon\u2019un yaln\u0131zca bir a\u00e7\u0131klama de\u011fil, bir sahneleme ger\u00e7ekle\u015ftirdi\u011fini vurgular. Mitosun, bilginin imk\u00e2n ve s\u0131n\u0131rlar\u0131yla ili\u015fkili olarak Platon\u2019daki yerini, \u00f6zellikle \u201colu\u015f\u201d ile \u201cvarl\u0131k\u201d aras\u0131ndaki radikal ayr\u0131m temelinde inceler.<\/li>\n
  2. Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/li>\n<\/ol>\n
      \n
    1. Platon\u2019da Mitosun \u0130\u015flevi<\/strong>
      \nPlaton\u2019un Timaeus<\/em>‘ta mitos bi\u00e7imini tercih etmesi, hakikatin insan taraf\u0131ndan mutlak surette bilinemeyece\u011fi kabul\u00fcnden hareketle, mitosu rasyonel bi\u00e7imde kurgulanm\u0131\u015f bir temsil arac\u0131 haline getirir. Bu tercih, antik felsefe tarihinin \u201cmitostan logosa ge\u00e7i\u015f\u201d anlat\u0131s\u0131n\u0131 sorgular niteliktedir.<\/li>\n
    2. Varl\u0131k\u2013Olu\u015f Ayr\u0131m\u0131 ve Zamansal D\u00fc\u015f\u00fcnce<\/strong>
      \n\u201cTimaeus\u201dun temel ayr\u0131m\u0131 olan \u201cher zaman olan ama olu\u015fa gelmeyen\u201d ile \u201chep olu\u015fa gelen ama hi\u00e7 olmayan\u201d ifadeleri \u00fczerinden varl\u0131k (on) ile olu\u015f (genesis) aras\u0131ndaki fark keskin bi\u00e7imde vurgulan\u0131r. Platon\u2019da varl\u0131k de\u011fi\u015fmez, zaman-d\u0131\u015f\u0131 oland\u0131r; olu\u015f ise s\u00fcrekli ve zamana tabi oland\u0131r.<\/li>\n
    3. Tateron Kavram\u0131 ve Kozmos\u2019un Ps\u00fcke\u2019si<\/strong>
      \nEvrenin ruhu, \u00fc\u00e7 temel cinsin (usia, tauton, tateron) \u201cmezon\u201d (ara-karakterli) kar\u0131\u015f\u0131m\u0131yla olu\u015fur. Bu \u201cmezon\u201d yap\u0131, hem epistemolojik hem ontolojik olarak Platon\u2019da ara-varl\u0131k katman\u0131n\u0131 temsil eder. Tateron (ba\u015fkal\u0131k), \u00f6zellikle varl\u0131\u011f\u0131n kendinde ayn\u0131l\u0131kla b\u00fct\u00fcnle\u015fmesi halinde olu\u015fan \u00e7o\u011fullu\u011fun temellendirilmesinde kullan\u0131l\u0131r.<\/li>\n
    4. Birlik\u2013\u00c7okluk \u0130li\u015fkisi ve Par\u00e7a\u2013B\u00fct\u00fcn Diyalekti\u011fi<\/strong>
      \nPlaton, birli\u011fin b\u00fct\u00fcne d\u00f6n\u00fc\u015f\u00fcm\u00fcnde ayn\u0131yla gayr\u0131n\u0131n (tauton\u2013tateron) ayr\u0131m\u0131n\u0131 kurarak birli\u011fin hem kendisi hem de ba\u015fkas\u0131 olabilmesini sa\u011flar. Bu yap\u0131, Parmenides<\/em> diyalo\u011fundaki \u00e7\u00f6z\u00fclmez g\u00f6r\u00fcnen kurgular\u0131n \u00fcstesinden gelmeyi ama\u00e7lar.<\/li>\n
    5. Mimesis, Zaman ve Kozmos\u2019un Yap\u0131s\u0131<\/strong>
      \nDemurgos\u2019un evreni yaratmas\u0131nda kulland\u0131\u011f\u0131 \u201cmodel\u201d zamanla de\u011fil, ezel\u00ee-ebed\u00ee bir varl\u0131kla ili\u015fkilidir. Bu modelin \u201cbirin i\u00e7inde bar\u0131nan sonsuz\u201d olarak tan\u0131mlanmas\u0131, zaman\u0131n da bu sonsuzun \u201csay\u0131ya g\u00f6re hareket eden bir sureti\u201d oldu\u011funu g\u00f6sterir. B\u00f6ylece zaman, bir mimetik (taklidi) varl\u0131kt\u0131r.<\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7<\/strong>
        \nSeminer, Platon\u2019un felsefesinde varl\u0131k, olu\u015f, zaman ve bilgi gibi temel kategorilerin yaln\u0131zca kavramsal de\u011fil, ayn\u0131 zamanda sahnelenmi\u015f bi\u00e7imde i\u015flendi\u011fini ortaya koyar. Ha\u015flako\u011flu, Timaeus<\/em>‘taki kozmogoniyi yaln\u0131zca yarat\u0131l\u0131\u015f anlat\u0131s\u0131 de\u011fil, ayn\u0131 zamanda Sophistes<\/em>, Parmenides<\/em>, Kratylos<\/em> gibi metinlerle \u00f6r\u00fcl\u00fc b\u00fct\u00fcnsel bir felsef\u00ee yap\u0131 olarak ele al\u0131r. \u201cTateron\u201d kavram\u0131, bu b\u00fct\u00fcnl\u00fc\u011f\u00fcn merkezinde yer alan, varl\u0131\u011f\u0131n \u00e7oklukla ili\u015fkisini kuran en temel yap\u0131 ta\u015flar\u0131ndan biri olarak belirir.<\/li>\n<\/ol>\n

         <\/p>\n

          \n
        1. Purpose and Content of the Seminar<\/strong>
          \nThis ninth seminar explores Plato\u2019s Timaeus<\/em>, focusing on how cosmology is constructed through the interplay of mythos<\/em> and logos<\/em>, particularly through the central concept of tateron<\/em> (otherness). Ha\u015flako\u011flu argues that Plato\u2019s account of creation is not merely explanatory but performative\u2014a scene enacted through narrative. The function of myth in Plato is examined as a means of approaching truth within the limits of human understanding, grounded in the radical distinction between becoming and being.<\/li>\n
        2. Main Themes and Topics<\/strong><\/li>\n<\/ol>\n
            \n
          1. The Role of Myth in Plato<\/strong>
            \nPlato\u2019s use of myth in Timaeus<\/em> stems from the belief that truth cannot be fully grasped by humans. Thus, myth becomes a rationally constructed narrative form, challenging the traditional notion of a historical transition from mythos<\/em> to logos<\/em> in ancient philosophy.<\/li>\n
          2. The Distinction Between Being and Becoming<\/strong>
            \nTimaeus<\/em> clearly separates what “always is and never becomes” from what “is always becoming and never is.” For Plato, being (on<\/em>) is immutable and beyond time, while becoming (genesis<\/em>) is in flux and governed by time. This distinction structures the metaphysical framework of the dialogue.<\/li>\n
          3. Tateron and the Psyche of the Cosmos<\/strong>
            \nThe soul of the cosmos is composed through the blending of three genera: ousia<\/em> (being), tauton<\/em> (sameness), and tateron<\/em> (otherness). The intermediate nature of this blend represents an ontological and epistemological middle ground. Tateron<\/em> is especially important in explaining the emergence of multiplicity from unity.<\/li>\n
          4. Unity\u2013Multiplicity and the Part\u2013Whole Dialectic<\/strong>
            \nPlato allows for unity to become a whole through the distinction between sameness and otherness. This structure aims to resolve the aporias presented in the Parmenides<\/em> dialogue, allowing for unity to be both self-identical and differentiated.<\/li>\n
          5. Mimesis, Time, and the Structure of the Cosmos<\/strong>
            \nThe demiurge<\/em> models the cosmos not on temporal things but on an eternal archetype. This model is defined as \u201cthe infinite contained within the one,\u201d and time emerges as its moving image \u201caccording to number.\u201d Time is thus mimetic\u2014an imitation of eternity shaped by rhythm and measure.<\/li>\n<\/ol>\n
              \n
            1. Conclusion<\/strong>
              \nThis seminar demonstrates that Plato\u2019s engagement with concepts like being, becoming, time, and knowledge is not merely abstract but dramatized. Ha\u015flako\u011flu interprets the cosmology of Timaeus<\/em> not as an isolated mythic narrative but as part of an integrated philosophical system that includes Sophist<\/em>, Parmenides<\/em>, and Cratylus<\/em>. The concept of tateron<\/em> emerges as a foundational element, structuring how being relates to multiplicity within the Platonic worldview.<\/li>\n<\/ol>\n

               <\/p>\n

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

              O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 9. 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-4763","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4763","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=4763"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4763\/revisions"}],"predecessor-version":[{"id":4764,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4763\/revisions\/4764"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=4763"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}