{"id":4780,"date":"2025-04-24T00:06:18","date_gmt":"2025-04-23T21:06:18","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4780"},"modified":"2025-04-24T00:06:53","modified_gmt":"2025-04-23T21:06:53","slug":"oguz-haslakogluplaton-devlet-17-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakogluplaton-devlet-17-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 17. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 17. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

    \n
  1. Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong>
    \nOn yedinci seminer, Platon\u2019un Sofist<\/em> diyalo\u011funda ele al\u0131nan genesis<\/em> (olu\u015f), kinesis<\/em> (hareket), metabole<\/em> (de\u011fi\u015fim) ve an<\/em> (\u015fimdi) kavramlar\u0131n\u0131 merkeze al\u0131r. Ha\u015flako\u011flu, zaman\u0131n Platon\u2019daki \u00f6zg\u00fcn metafizik temellerini tart\u0131\u015f\u0131rken, bu kavramlar\u0131 Nietzsche\u2019nin \u201csonsuz yeniden d\u00f6n\u00fc\u015f\u201d, Aristoteles\u2019in \u201ccevher-araz\u201d yap\u0131s\u0131, Hegel\u2019in diyalekti\u011fi ve Kant\u2019\u0131n idealar kuram\u0131 ile kar\u015f\u0131la\u015ft\u0131r\u0131r.<\/li>\n
  2. Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/li>\n<\/ol>\n
      \n
    1. Genesis, Kinesis ve Metabole Ayr\u0131m\u0131<\/strong>
      \nSeminer, kinesis<\/em>in t\u00fcm hareket t\u00fcrlerini i\u00e7eren genel bir kavram, genesis<\/em>in s\u00fcrekli yarat\u0131l\u0131\u015f anlam\u0131na gelen ontolojik bir olu\u015f ve metabole<\/em>nin g\u00f6zlemlenebilir de\u011fi\u015fim oldu\u011funu vurgular. Bu ayr\u0131mlar, zamansall\u0131kla olan ili\u015fkileri bak\u0131m\u0131ndan netle\u015ftirilir.<\/li>\n
    2. Zaman ve \u201cAn\u201d Kavram\u0131<\/strong>
      \nPlaton\u2019da de\u011fi\u015fim zaman i\u00e7inde de\u011fil, zaman\u0131n \u00f6tesinde yer alan bir \u201can\u201dda ger\u00e7ekle\u015fir. Bu \u201can\u201d, hareket ile hareketsizlik aras\u0131nda yer al\u0131r ve hi\u00e7bir zaman i\u015fgal etmez. Bu yap\u0131, Aristoteles\u2019in zamansal s\u00fcreklili\u011fe dayal\u0131 ontolojisine radikal bir alternatif sunar.<\/li>\n
    3. S\u00fcrekli Yarat\u0131l\u0131\u015f ve Nietzsche Kar\u015f\u0131la\u015ft\u0131rmas\u0131<\/strong>
      \nPlaton\u2019da her \u015fey her an yenilenirken, Nietzsche\u2019nin evreni \u201cayn\u0131 olan\u0131n\u201d geri d\u00f6nmesiyle d\u00f6ng\u00fcsel yap\u0131dad\u0131r. Ha\u015flako\u011flu, Platon\u2019un s\u00fcrekli yarat\u0131l\u0131\u015f anlay\u0131\u015f\u0131n\u0131n Nietzsche\u2019nin devri daimci kozmolojisinden farkl\u0131 oldu\u011funu vurgular.<\/li>\n
    4. Metaksu: Ortada Olan ve \u0130\u015ftirak \u0130lkesi<\/strong>
      \nMetaksu<\/em> (aradal\u0131k), Platon\u2019un epistemolojik ve ontolojik ge\u00e7i\u015fleri a\u00e7\u0131klamak i\u00e7in kulland\u0131\u011f\u0131 bir kavramd\u0131r. Bir ve \u00e7ok, varl\u0131k ve yokluk, hareket ve hareketsizlik gibi z\u0131tlar aras\u0131ndaki ili\u015fkiyi m\u00fcmk\u00fcn k\u0131lar.<\/li>\n
    5. Platon\u2013Aristoteles Kar\u015f\u0131la\u015ft\u0131rmas\u0131 ve Metafizi\u011fin Do\u011fas\u0131<\/strong>
      \nPlaton\u2019un eidos\u2013eidolon<\/em> yap\u0131s\u0131yla olu\u015fturdu\u011fu metafizi\u011fin, Aristoteles taraf\u0131ndan cevher\u2013araz<\/em> yap\u0131s\u0131na indirgenmesi, Platon\u2019un zaman ve olu\u015f d\u00fc\u015f\u00fcncesinin anla\u015f\u0131lamamas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Ha\u015flako\u011flu, Aristoteles\u2019in Platon\u2019daki nos\u2013logos<\/em> ba\u011flam\u0131n\u0131 yitirdi\u011fini ve metafizi\u011fi sabitle\u015ftirerek \u201csahte bir metafizik\u201d kurdu\u011funu ileri s\u00fcrer.<\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7<\/strong>
        \nBu seminer, Platon\u2019un olu\u015f ve zaman anlay\u0131\u015f\u0131n\u0131 metafizik d\u00fczeyde yeniden kurar. Genesis<\/em>, her an ger\u00e7ekle\u015fen bir yarat\u0131l\u0131\u015f olarak tan\u0131mlan\u0131r ve ancak \u201can\u201d kavram\u0131 \u00fczerinden kavranabilir. De\u011fi\u015fim, doksa<\/em> d\u00fczeyinde g\u00f6zlenebilir ama ger\u00e7eklik yaln\u0131zca noetik bak\u0131\u015fla, theoria<\/em> ve theomene<\/em> yoluyla kavranabilir. Ha\u015flako\u011flu, Platon\u2019un sistemini Nietzsche, Kant ve Hegel ile kar\u015f\u0131la\u015ft\u0131rarak \u00f6zg\u00fcn felsefi yap\u0131s\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r.<\/li>\n<\/ol>\n

        \u00a0<\/strong><\/p>\n

          \n
        1. Purpose and Content of the Seminar<\/strong>
          \nThis seventeenth seminar focuses on the Sophist<\/em> dialogue, centering on Plato\u2019s treatment of the concepts of genesis<\/em> (coming-into-being), kinesis<\/em> (movement), metabole<\/em> (change), and an<\/em> (the instant). Ha\u015flako\u011flu explores the metaphysical foundations of time in Plato\u2019s thought and conducts comparative analyses with Nietzsche\u2019s eternal recurrence, Aristotle\u2019s substance-accident structure, Hegel\u2019s dialectics, and Kant\u2019s theory of ideas.<\/li>\n
        2. Main Themes and Topics<\/strong><\/li>\n<\/ol>\n
            \n
          1. Distinctions Among Genesis, Kinesis, and Metabole<\/strong>
            \nKinesis<\/em> refers to all forms of movement, genesis<\/em> to a continuous ontological creation, and metabole<\/em> to observable, empirical change. These distinctions are clarified in relation to time, emphasizing their unique metaphysical roles.<\/li>\n
          2. Time and the Concept of \u201cAn\u201d (The Instant)<\/strong>
            \nIn Plato, change does not occur within time but rather in a timeless instant\u2014an<\/em>. This instant resides between motion and rest and never occupies duration. This challenges Aristotle\u2019s notion of temporality, offering a radically different metaphysical alternative.<\/li>\n
          3. Continuous Creation vs. Nietzsche\u2019s Eternal Recurrence<\/strong>
            \nWhile Plato envisions a universe where everything is perpetually renewed, Nietzsche posits a cyclical return of the same. Ha\u015flako\u011flu stresses that Plato\u2019s notion of genesis<\/em> as continuous creation fundamentally differs from Nietzsche\u2019s cosmological repetition.<\/li>\n
          4. Metaxu: The Principle of Mediation and Participation<\/strong>
            \nMetaxu<\/em> (the in-between) explains ontological and epistemological transitions in Plato. It enables the coexistence and relational interplay between opposites\u2014unity and multiplicity, being and non-being, motion and stillness.<\/li>\n
          5. Plato\u2013Aristotle Comparison and the Nature of Metaphysics<\/strong>
            \nPlato\u2019s metaphysical structure of eidos\u2013eidolon<\/em> is replaced by Aristotle\u2019s substance\u2013accident<\/em> scheme, which Ha\u015flako\u011flu claims misrepresents Plato\u2019s vision of time and becoming. He argues that Aristotle\u2019s system loses the dynamic nos\u2013logos<\/em> link, reducing metaphysics to a static construct.<\/li>\n<\/ol>\n
              \n
            1. Conclusion<\/strong>
              \nThis seminar reconstructs Plato\u2019s understanding of becoming and time at a metaphysical level. Genesis<\/em> is defined as a perpetual act of creation, intelligible only through the concept of the instant<\/em> (an<\/em>). Change is visible within the realm of doxa<\/em>, but true reality is grasped only through noetic<\/em> vision\u2014through theoria<\/em> and theomene<\/em>. By comparing Plato with Nietzsche, Kant, and Hegel, Ha\u015flako\u011flu reveals the depth and originality of Plato\u2019s metaphysical framework.<\/li>\n<\/ol>\n

               <\/p>\n

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

              O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 17. 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-4780","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4780","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=4780"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4780\/revisions"}],"predecessor-version":[{"id":4781,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4780\/revisions\/4781"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=4780"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}