{"id":4782,"date":"2025-04-24T00:07:49","date_gmt":"2025-04-23T21:07:49","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4782"},"modified":"2025-04-24T00:07:49","modified_gmt":"2025-04-23T21:07:49","slug":"oguz-haslakogluplaton-devlet-18-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakogluplaton-devlet-18-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 18. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 18. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

    \n
  1. Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong>
    \nBu seminer, Platon d\u00fc\u015f\u00fcncesinde Eidos\u2013Logos<\/em> ili\u015fkisini, anamnesis<\/em> (hat\u0131rlama) ve retorik<\/em> (s\u00f6ylev sanat\u0131) kavramlar\u0131yla birlikte de\u011ferlendirmeyi ama\u00e7lar. Ha\u015flako\u011flu, Phaidon<\/em>, Phaidros<\/em> ve Parmenides<\/em> diyaloglar\u0131ndan hareketle mitos ve logos\u2019un i\u00e7 i\u00e7eli\u011fi, dilin bilgiye arac\u0131l\u0131\u011f\u0131, filozofyan\u0131n ps\u00fcke<\/em> \u00fczerindeki d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc etkisi gibi ba\u015fl\u0131klar\u0131 detayl\u0131 bi\u00e7imde i\u015fler.<\/li>\n
  2. Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/li>\n<\/ol>\n
      \n
    1. Eidos ve Logos Aras\u0131ndaki Nazari Ba\u011f<\/strong>
      \nEidos<\/em>, varl\u0131\u011f\u0131n nazari ba\u011flam\u0131n\u0131; Logos<\/em> ise bu ba\u011flam\u0131n dile d\u00f6k\u00fcl\u00fc\u015f bi\u00e7imini temsil eder. Platon\u2019a g\u00f6re bilgi, bu iki kavram\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fcnde m\u00fcmk\u00fcnd\u00fcr. Parmenides\u2019in Logos<\/em>u \u201ci\u015faret\u201de indirgemesi ele\u015ftirilir; \u00e7\u00fcnk\u00fc b\u00f6yle bir logos, hakikati dile getiremez.<\/li>\n
    2. Anamnesis ve Retorik: Ps\u00fckenin D\u00f6n\u00fc\u015f\u00fcm\u00fc<\/strong>
      \nAnamnesis<\/em>, ps\u00fckenin i\u00e7sel hat\u0131rlama faaliyetidir; retorik ise bu hat\u0131rlamay\u0131 d\u0131\u015fsal etkilerle uyand\u0131ran sanatt\u0131r. Bu ba\u011flamda retorik, hakiki anlamda bir tekne<\/em> olup bilgi i\u00e7erir ve diyalektike methodos<\/em> (birle\u015ftirme ve ay\u0131rma yoluyla ilerleyen y\u00f6ntem) ile ili\u015fkilidir.<\/li>\n
    3. Mitos ve Logos\u2019un Birlikteli\u011fi<\/strong>
      \nHa\u015flako\u011flu, Platon\u2019un mitosu d\u0131\u015flayan de\u011fil, logos\u2019la b\u00fct\u00fcnle\u015ftiren bir yap\u0131 kurdu\u011funu savunur. \u00d6zellikle Sokrates\u2019in Ezop\u2019un masallar\u0131 \u00fczerinden yapt\u0131\u011f\u0131 \u00e7\u00f6z\u00fcmlemeler, hakikatin hem anlat\u0131 hem kavram d\u00fczeyinde kavranabilece\u011fini g\u00f6sterir.<\/li>\n
    4. Parmenides Ele\u015ftirisi: Meon, Tateron ve Varl\u0131k Olmayan\u0131n Nesnele\u015ftirilmesi<\/strong>
      \nParmenides\u2019te doksa<\/em> dilin bir aldan\u0131\u015f\u0131 olarak g\u00f6r\u00fcl\u00fcrken, Platon\u2019da meon<\/em> (varl\u0131k olmayan) ve tateron<\/em> (\u00f6teki) kavramlar\u0131 \u00fczerinden doksa<\/em> yeniden temellendirilir. Platon, meon<\/em>\u2019u idrakin nesnesi haline getirerek olu\u015fta varl\u0131\u011f\u0131 yakalama giri\u015fiminde bulunur.<\/li>\n
    5. Tauton ve Tateron ile Olu\u015fta Ayn\u0131l\u0131k Problemi<\/strong>
      \nPlaton\u2019un Tauton<\/em> (ayn\u0131 olan) ve Tateron<\/em> (\u00f6teki) kavramlar\u0131 \u00fczerinden olu\u015fturdu\u011fu ontoloji, olu\u015f i\u00e7inde ayn\u0131 kalmay\u0131 m\u00fcmk\u00fcn k\u0131lar. Bu, Herakleitos\u2019un \u201cher \u015fey akar\u201d teziyle birle\u015fir; fakat Platon\u2019da olu\u015f i\u00e7inde varl\u0131k, sabit bir \u00f6z (Eidos) arac\u0131l\u0131\u011f\u0131yla tutulur.<\/li>\n
    6. Retori\u011fin Bilgiye Arac\u0131l\u0131\u011f\u0131 ve Diyalektik Temeli<\/strong>
      \nPhaidros<\/em> diyalogundan hareketle, s\u00f6ylev sanat\u0131n\u0131n ancak diyalektike methodos<\/em> temeli \u00fczerine kurulabilece\u011fi vurgulan\u0131r. Bu y\u00f6ntem; synagoge<\/em> (birle\u015ftirme) ve diairesis<\/em> (ay\u0131rma) ilkelerine dayan\u0131r. Bilgi i\u00e7ermeyen retorik, sofistik bir aldatma arac\u0131na d\u00f6n\u00fc\u015f\u00fcr.<\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7<\/strong>
        \nBu seminer, Platon\u2019un metafizik yap\u0131s\u0131n\u0131, ontolojik katmanlar ve dilin bilgiyle ili\u015fkisi ba\u011flam\u0131nda yeniden kurar. Eidos<\/em>, Logos<\/em>, doksa<\/em>, meon<\/em>, tateron<\/em> ve tauton<\/em> gibi temel kavramlar aras\u0131ndaki ili\u015fkiler sayesinde, filozofya yaln\u0131zca teorik bir etkinlik de\u011fil, ps\u00fckeyi d\u00f6n\u00fc\u015ft\u00fcren bir praksis haline gelir. Ha\u015flako\u011flu, bu yap\u0131n\u0131n Parmenides, Herakleitos, Kant ve Nietzsche ile kar\u015f\u0131la\u015ft\u0131rmal\u0131 analizini yaparak Platon\u2019un \u00f6zg\u00fcnl\u00fc\u011f\u00fcn\u00fc ortaya koyar.<\/li>\n<\/ol>\n

         <\/p>\n

         <\/p>\n

          \n
        1. Purpose and Content of the Seminar<\/strong>
          \nThis seminar explores the relationship between Eidos<\/em> and Logos<\/em> in Plato\u2019s thought, framed through the concepts of anamnesis<\/em> (recollection) and rhetoric<\/em>. Drawing on Phaedo<\/em>, Phaedrus<\/em>, and Parmenides<\/em>, Ha\u015flako\u011flu examines the interweaving of mythos and logos, the mediating role of language in knowledge, and the transformative effect of philosophy on the soul (psukh\u0113<\/em>).<\/li>\n
        2. Main Themes and Topics<\/strong><\/li>\n<\/ol>\n
            \n
          1. Theoretical Bond Between Eidos and Logos<\/strong>
            \nEidos<\/em> represents the theoretical structure of being; Logos<\/em> is its articulation through speech. For Plato, knowledge is only possible through the unity of these two. Ha\u015flako\u011flu critiques Parmenides\u2019 reduction of Logos<\/em> to a mere sign, arguing that such a view renders truth inexpressible.<\/li>\n
          2. Anamnesis and Rhetoric: Transformation of the Soul<\/strong>
            \nAnamnesis<\/em> is the soul\u2019s internal process of recollection, while rhetoric is the external art that reawakens this knowledge. Rhetoric, in this view, becomes a true tekhn\u0113<\/em> and is intimately connected to dialektik\u0113 methodos<\/em>\u2014the philosophical method of collection and division.<\/li>\n
          3. The Unity of Mythos and Logos<\/strong>
            \nContrary to the assumption that Plato discards mythos, Ha\u015flako\u011flu argues that he integrates it with logos. Socrates\u2019 use of Aesop\u2019s fables exemplifies how truth can be grasped both narratively and conceptually, showing the epistemic legitimacy of mythic expression.<\/li>\n
          4. Critique of Parmenides: Meon, Tateron, and the Objectification of Non-Being<\/strong>
            \nWhereas Parmenides views doxa<\/em> as a linguistic illusion, Plato reestablishes meon<\/em> (non-being) and tateron<\/em> (otherness) as epistemological categories. By rendering meon<\/em> into an object of cognition, Plato seeks to capture being within the process of becoming.<\/li>\n
          5. Tauton and Tateron: The Problem of Identity in Becoming<\/strong>
            \nThrough tauton<\/em> (sameness) and tateron<\/em> (otherness), Plato constructs an ontology in which identity is preserved within flux. This balances Heraclitus\u2019s notion of constant change with Plato\u2019s assertion of stable essence (eidos<\/em>) underlying all becoming.<\/li>\n
          6. Rhetoric\u2019s Relation to Knowledge and Its Dialectical Foundation<\/strong>
            \nReferring to Phaedrus<\/em>, Ha\u015flako\u011flu emphasizes that rhetoric must be grounded in dialektik\u0113 methodos<\/em>, based on synagoge<\/em> (collection) and diairesis<\/em> (division). Rhetoric that lacks this grounding devolves into sophistry and manipulation.<\/li>\n<\/ol>\n
              \n
            1. Conclusion<\/strong>
              \nThis seminar reconstructs Plato\u2019s metaphysics by exploring the ontological layers of being and the epistemological function of language. Through the dynamic interplay of eidos<\/em>, logos<\/em>, doxa<\/em>, meon<\/em>, tateron<\/em>, and tauton<\/em>, philosophy emerges as a transformative practice of the soul, not merely a theoretical pursuit. Ha\u015flako\u011flu situates Plato\u2019s originality through comparative readings of Parmenides, Heraclitus, Kant, and Nietzsche.<\/li>\n<\/ol>\n

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

              O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 18. 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-4782","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4782","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=4782"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4782\/revisions"}],"predecessor-version":[{"id":4783,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4782\/revisions\/4783"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=4782"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}