{"id":4796,"date":"2025-04-24T00:13:36","date_gmt":"2025-04-23T21:13:36","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4796"},"modified":"2025-04-24T00:13:36","modified_gmt":"2025-04-23T21:13:36","slug":"oguz-haslakogluplaton-devlet-25-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakogluplaton-devlet-25-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 25. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 25. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

    \n
  1. Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong>
    \nBu son seminer, Platon\u2019un d\u00fc\u015f\u00fcncesini mimesis<\/em>, eidos<\/em>, eidolon<\/em>, demurgos<\/em>, poiesis<\/em> ve auto-urgike<\/em> kavramlar\u0131 ekseninde derinlemesine tart\u0131\u015fmay\u0131 ama\u00e7lar. Ha\u015flako\u011flu, Timaios, Sofist ve Politeia diyaloglar\u0131 arac\u0131l\u0131\u011f\u0131yla olu\u015fun, hakikatin ve temsiliyetin do\u011fas\u0131n\u0131 analiz ederken, ayn\u0131 zamanda \u00f6\u011fretme, bilme ve ps\u00fcke\u2019nin otokinetik (kendi kendini hareket ettirme) yap\u0131s\u0131 \u00fczerine yo\u011funla\u015f\u0131r. Bu tart\u0131\u015fma ba\u011flam\u0131nda, felsefi bilginin do\u011fas\u0131na ve filozofya’n\u0131n hakikate y\u00f6neli\u015f olarak i\u015flevine dair kapsaml\u0131 bir \u00e7\u00f6z\u00fcmleme sunar.<\/li>\n
  2. Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/li>\n<\/ol>\n
      \n
    1. Platon\u2019da Mimesis ve Poiesis: Taklit, \u00dcretim ve Hakikat<\/strong>
      \nMimesis, sadece taklit de\u011fil; poiesis ile birlikte \u00fcretici bir faaliyet olarak tan\u0131mlan\u0131r. Bu ba\u011flamda demurgos<\/em>, evrenin yarat\u0131c\u0131 ustas\u0131 de\u011fil; bir model (paradeigma) \u00fczerinden \u00fcretim yapan zanaatk\u00e2rd\u0131r. Bu \u00fcretim, do\u011frudan eidos<\/em>\u2019a y\u00f6nelerek ger\u00e7ekle\u015ftirilir ve eidolon<\/em> ortaya \u00e7\u0131kar.<\/li>\n
    2. Auto-Urgike Kavram\u0131: Kendi-Kendini \u00dcreten Faaliyet<\/strong>
      \nAuto-urgike<\/em>, eidolopoike<\/em>\u2019nin (g\u00f6r\u00fcn\u00fc\u015f \u00fcretimi) \u00f6tesinde, kendili\u011findenlik ta\u015f\u0131yan bir yaratma bi\u00e7imidir. Ha\u015flako\u011flu, Platon\u2019un Sofist diyalo\u011funda ge\u00e7en bu ayr\u0131m\u0131 mimesis\u2019in yaln\u0131zca temsil de\u011fil, bir varl\u0131k \u00fcretme bi\u00e7imi oldu\u011funu g\u00f6stermek i\u00e7in kullan\u0131r. \u0130lahi ve be\u015feri \u00fcretim t\u00fcrleri bu iki \u00fcretim d\u00fczlemiyle ayr\u0131l\u0131r.<\/li>\n
    3. Eidos ve Eidolon Aras\u0131ndaki Ontolojik Gerilim<\/strong>
      \nPlaton\u2019un felsefesinde eidos<\/em>, de\u011fi\u015fmeyen hakikati temsil ederken; eidolon<\/em>, onun zamansal ve de\u011fi\u015fken temsili olan g\u00f6r\u00fcn\u00fc\u015ft\u00fcr. Bu temsil ili\u015fkisinde \u201canalogon\u201d kavram\u0131 devreye girer; ancak Ha\u015flako\u011flu, bu benzerli\u011fin d\u00fc\u015f\u00fcnsel olarak ge\u00e7irilemez bir s\u0131n\u0131rla ayr\u0131ld\u0131\u011f\u0131n\u0131 vurgular.<\/li>\n
    4. Ps\u00fcke, Otokinesis ve \u00d6\u011frenme<\/strong>
      \nPlaton\u2019a g\u00f6re ps\u00fcke\u2019nin tan\u0131m\u0131, otokinesis<\/em> (kendi kendini hareket ettirme) ilkesine dayan\u0131r. Bu ba\u011flamda \u00f6\u011frenme, bir \u015feyin d\u0131\u015ftan y\u00fcklenmesi de\u011fil, ps\u00fcke\u2019nin kendi do\u011fas\u0131na do\u011fru hareketidir. \u00d6\u011freten esasen \u00f6\u011frenendir; \u00e7\u00fcnk\u00fc hakikati ile temasa ge\u00e7en, onu ba\u015fkas\u0131na aktarma zorunlulu\u011fu hisseder.<\/li>\n
    5. Seyir, Bilgi ve Sahne: Dil, Anlat\u0131 ve Metafor \u00dczerine<\/strong>
      \nPlaton\u2019da bilgi, seyir (theoria) ve tema\u015fa ile ilgilidir. Bu da sahne ve temsil ili\u015fkisini g\u00fcndeme getirir. Platon\u2019un metinleri, sahneye koyma mant\u0131\u011f\u0131na uygun olarak, hakikatin do\u011frudan ifadesi de\u011fil, ona y\u00f6nelimi sa\u011flayan oyunlard\u0131r. Bu nedenle alegoriler, \u00f6rne\u011fin ma\u011fara metaforu, do\u011frudan bir temsil de\u011fil, hakikate g\u00f6t\u00fcren yolun i\u015faretleridir.<\/li>\n
    6. Mimesis ve Erdem: Bilgi, G\u00fczel ve \u0130yinin Ontolojik Stat\u00fcs\u00fc<\/strong>
      \nEidos<\/em>\u2019lar varl\u0131\u011f\u0131n ve\u00e7eleridir: iyi, do\u011fru, g\u00fczel. Platon\u2019da Tanr\u0131 (Theos), bu eidos<\/em>\u2019lar\u0131n ta\u015f\u0131y\u0131c\u0131s\u0131d\u0131r. Demurgos<\/em> ise bu ba\u011flamda bir metafor olarak, g\u00f6r\u00fcn\u00fcr evrenin mimetik \u00fcreticisi rol\u00fcndedir. Kalos<\/em> (g\u00fczellik), ps\u00fcke\u2019nin hakikate y\u00f6nelmesini sa\u011flayan ontolojik bir m\u0131knat\u0131s gibidir.<\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7<\/strong>
        \nBu seminer, Platon\u2019un mimesis<\/em>, eidos<\/em>, eidolon<\/em> ve auto-urgike<\/em> kavramlar\u0131 arac\u0131l\u0131\u011f\u0131yla felsefi d\u00fc\u015f\u00fcncenin sadece temsile de\u011fil, ayn\u0131 zamanda varl\u0131\u011fa kat\u0131l\u0131m s\u00fcreci oldu\u011funa i\u015faret eder. Ha\u015flako\u011flu\u2019na g\u00f6re felsefe, ps\u00fcke\u2019nin kendini ve hakikati tema\u015fa etti\u011fi, \u00fcretimle hakikati ortaya koydu\u011fu bir etkinliktir. B\u00f6ylece, filozofya hem estetik hem etik hem de ontolojik bir d\u00f6n\u00fc\u015f\u00fcme kar\u015f\u0131l\u0131k gelir.<\/li>\n<\/ol>\n

         <\/p>\n

          \n
        1. Purpose and Content of the Seminar<\/strong>
          \nThis final seminar provides an in-depth examination of Plato\u2019s conceptual system through mimesis<\/em>, eidos<\/em>, eidolon<\/em>, demiourgos<\/em>, poiesis<\/em>, and auto-urgik\u0113<\/em>. Drawing on Timaeus<\/em>, Sophist<\/em>, and Republic<\/em>, Ha\u015flako\u011flu explores the nature of becoming, the representation of truth, the relationship between knowing and teaching, and the soul\u2019s self-motion (psukh\u0113<\/em> as autokinesis<\/em>). Philosophy is redefined as an orientation toward truth, rooted in both ontological and ethical transformation.<\/li>\n
        2. Main Themes and Topics<\/strong><\/li>\n<\/ol>\n
            \n
          1. Mimesis and Poiesis: Imitation, Production, and Truth<\/strong>
            \nIn Plato, mimesis<\/em> is not mere imitation but a form of poiesis<\/em>\u2014a productive activity. The demiourgos<\/em> is not a creator ex nihilo, but a craftsman who shapes reality by referencing the paradeigma<\/em> (eidos<\/em>). This process generates eidolon<\/em>, the temporal image of the eternal form.<\/li>\n
          2. Auto-Urgik\u0113: Self-Generating Activity<\/strong>
            \nAuto-urgik\u0113<\/em> exceeds mere eidolopoik\u0113<\/em> (image-making); it refers to spontaneous and autonomous creation. In the Sophist<\/em>, Plato distinguishes between divine and human forms of production through this term, highlighting that mimesis can generate ontological presence, not just representation.<\/li>\n
          3. The Tension Between Eidos and Eidolon<\/strong>
            \nEidos<\/em> signifies immutable truth, while eidolon<\/em> is its perceptible, temporal representation. Ha\u015flako\u011flu emphasizes the unbridgeable cognitive gap between them, introduced via the concept of analogon<\/em>. The analogy enables resemblance, but not full epistemic transmission.<\/li>\n
          4. Psukh\u0113, Autokinesis, and the Nature of Learning<\/strong>
            \nThe soul in Plato is defined by autokinesis<\/em>\u2014self-movement. Learning is thus not passive acquisition but a return of the soul to its own nature. The teacher becomes the learner, compelled to share truth as a necessity of contact with it.<\/li>\n
          5. Spectatorship, Knowledge, and the Staging of Truth<\/strong>
            \nPlato links knowledge to theoria<\/em> (vision), making the philosophical act one of staging truth. His dialogues function as scenes\u2014dramatic enactments\u2014that guide the reader toward truth without directly stating it. Allegories, like the cave, are performative signs, not direct representations.<\/li>\n
          6. Mimesis and Virtue: Ontological Status of the Good and the Beautiful<\/strong>
            \nThe eide<\/em> are aspects of being: the Good, the True, the Beautiful. In this structure, Theos<\/em> bears the eide<\/em>, and the demiourgos<\/em> mimetically crafts the visible world. Kalos<\/em> (beauty) serves as the ontological magnet drawing the soul toward truth and being.<\/li>\n
          7. Conclusion<\/strong>
            \nThis seminar frames Plato\u2019s use of mimesis<\/em>, eidos<\/em>, eidolon<\/em>, and auto-urgik\u0113<\/em> as not merely representational but participatory. Philosophy, in Ha\u015flako\u011flu\u2019s reading, is the soul\u2019s contemplation of truth and its active production through thought. It is a simultaneously aesthetic, ethical, and ontological endeavor\u2014a transformative encounter between self, world, and being.<\/li>\n<\/ol>\n

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

            O\u011eUZ HA\u015eLAKO\u011eLU:PLATON, DEVLET 25. 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-4796","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4796","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=4796"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4796\/revisions"}],"predecessor-version":[{"id":4797,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4796\/revisions\/4797"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=4796"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}