{"id":5746,"date":"2025-05-18T08:50:11","date_gmt":"2025-05-18T05:50:11","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5746"},"modified":"2025-05-18T08:50:11","modified_gmt":"2025-05-18T05:50:11","slug":"erman-goren-platonkratylos-4-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/erman-goren-platonkratylos-4-seminer-ozeti\/","title":{"rendered":"ERMAN G\u00d6REN: PLATON,KRATYLOS 4. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ERMAN G\u00d6REN: PLATON,KRATYLOS 4. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong><\/p>\n

Bu seminer, Platon\u2019un Kratylos diyalo\u011funun dil felsefesi ba\u011flam\u0131nda adland\u0131rma, do\u011fa ve bilgi ili\u015fkilerini tart\u0131\u015fan b\u00f6l\u00fcm\u00fcn\u00fc analiz etmektedir. Seminerin amac\u0131, \u201cnomothet\u0113s\u201d ve \u201conomaturgos\u201d fig\u00fcrleri \u00fczerinden ad koyma edimini, bu edimin do\u011faya m\u0131 yoksa uzla\u015f\u0131ya m\u0131 dayand\u0131\u011f\u0131n\u0131 sorgulamak; dilin hakikate ula\u015fma, bilgi \u00fcretme ve ahl\u00e2k-siyaset kurma i\u015flevlerini Platoncu anlamda yeniden d\u00fc\u015f\u00fcnmektir. Bu ba\u011flamda adland\u0131rma edimi, \u201ctekhne\u201d (zanaat\/bilgi sanat\u0131) olarak konumlan\u0131r ve do\u011fru ad\u0131n, do\u011fru do\u011fay\u0131 yans\u0131tacak \u015fekilde \u201cd\u00fcnamis\u201d (gizil g\u00fc\u00e7) ta\u015f\u0131d\u0131\u011f\u0131 savunulur.<\/p>\n

    \n
  1. Nomothet\u0113s ve Onomaturgos: Ad\u0131n Zanaatk\u00e2r\u0131<\/strong><\/li>\n<\/ol>\n

    Platon, ad koyucuyu bir yasa koyucu gibi g\u00f6r\u00fcr: ad sadece bir \u00e7a\u011f\u0131rma de\u011fil, tedav\u00fcle girme ve kullan\u0131m bi\u00e7imiyle bir varl\u0131\u011f\u0131 tan\u0131mlama edimidir. Bu edim bir zanaat gibi d\u00fc\u015f\u00fcn\u00fcl\u00fcr; bir konusu, amac\u0131, epistemesi ve toplumsal kar\u015f\u0131l\u0131\u011f\u0131 vard\u0131r. Ad koyucu, bu ba\u011flamda \u201conomaturgos\u201d yani ad\u0131n zanaatk\u00e2r\u0131d\u0131r.<\/p>\n

      \n
    1. Tekhne ve Episteme Aras\u0131ndaki Ba\u011f<\/strong><\/li>\n<\/ol>\n

      Hakiki bir zanaat (tekhne), belirli bir nesneye ve kesin bilgiye (episteme) dayan\u0131r. E\u011fer ad koyma bir zanaatsa, bu zanaat do\u011faya ili\u015fkin bir bilgiye dayanmal\u0131d\u0131r. Bu ba\u011flamda do\u011faya dayanmayan, uzla\u015f\u0131ya dayal\u0131 adland\u0131rmalar, sofist\u00e7e ve keyf\u00ee olur.<\/p>\n

        \n
      1. D\u00fcnamis ve Harflerin G\u00fcc\u00fc<\/strong><\/li>\n<\/ol>\n

        Her harfin bir do\u011faya, bir g\u00fcce (d\u00fcnamis) tekab\u00fcl etti\u011fi savunulur. Ad, i\u00e7ine yerle\u015ftirilen bu g\u00fc\u00e7le anlam kazan\u0131r. Harfler de\u011fi\u015fse bile o g\u00fc\u00e7 korunuyorsa ad h\u00e2l\u00e2 tan\u0131nabilir olur. Bu g\u00fc\u00e7\u2013do\u011fa ili\u015fkisi, dilin metafizik bir yap\u0131ya yaslanmas\u0131n\u0131 sa\u011flar.<\/p>\n

          \n
        1. Dil, Ahl\u00e2k ve Siyaset \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

          Platon\u2019a g\u00f6re e\u011fer dil do\u011faya yaslan\u0131yorsa ve adlar do\u011fruysa, bu dille ahl\u00e2k da \u00f6\u011fretilir, siyaset de kurulabilir. Ancak dil yozla\u015fm\u0131\u015fsa, bu ahl\u00e2k\u00ee ve siyasal \u00e7\u00f6k\u00fc\u015fe yol a\u00e7ar. Bu y\u00fczden do\u011fru ad, do\u011fru bilgi ve do\u011fru ya\u015fama y\u00f6nelimin temelidir.<\/p>\n

            \n
          1. Diyalekti\u011fin \u0130mk\u00e2n\u0131 ve S\u0131n\u0131r\u0131<\/strong><\/li>\n<\/ol>\n

            Adlar do\u011fru de\u011filse diyalektik de i\u015flemez. Diyalektik\u00e7inin g\u00f6revi, adlardaki g\u00fcc\u00fc (d\u00fcnamis) \u00e7\u00f6z\u00fcmleyerek hakikate ula\u015fmakt\u0131r. Ancak dildeki bozulma bu imk\u00e2n\u0131 zorla\u015ft\u0131r\u0131r. Bu, Platon\u2019un ideal devlet ve ahl\u00e2k anlay\u0131\u015f\u0131n\u0131 kurmas\u0131nda dilin merkez\u00ee rol\u00fcn\u00fc vurgular.<\/p>\n

            Sonu\u00e7<\/strong><\/p>\n

            Seminer, Kratylos diyalogundaki dil, do\u011fa ve bilgi ili\u015fkisini, metafizik, etik ve politik d\u00fczlemlerde b\u00fct\u00fcnl\u00fckl\u00fc bir \u015fekilde ele al\u0131r. Platon\u2019un dili, sadece adland\u0131rma de\u011fil; bilgiye, erdeme ve toplumsal d\u00fczene a\u00e7\u0131lan bir yol olarak kurgulad\u0131\u011f\u0131 ortaya konur.<\/p>\n

             <\/p>\n

            Purpose and Content of the Seminar<\/strong><\/p>\n

            This seminar analyzes a key section of Plato\u2019s Cratylus, focusing on the philosophical questions of naming, nature, and knowledge. The aim is to examine the act of naming through the figures of the nomothet\u0113s (name-lawgiver) and onomaturgos (name-artisan), and to explore whether names are rooted in nature (physis) or convention (nomos). The seminar argues that the act of naming is a form of tekhn\u0113 (art\/craft), and that correct names possess a latent power (dynamis) reflecting the essence of the thing named. Language is thus framed as a metaphysical tool for truth, ethics, and politics.<\/p>\n

              \n
            1. Nomothet\u0113s and Onomaturgos: The Artisan of Names<\/strong><\/li>\n<\/ol>\n

              Plato views the name-giver as akin to a lawgiver: naming is not mere designation but an act of setting into circulation. This act requires practical application and usage. The onomaturgos is the artisan who forges names as part of a craft governed by epistemic and social rules, tied to the essence of things.<\/p>\n

                \n
              1. The Connection Between Tekhn\u0113 and Epist\u0113m\u0113<\/strong><\/li>\n<\/ol>\n

                A genuine craft must rest on a subject and an epistemic foundation. If naming is a craft, it must be grounded in true knowledge of nature. Otherwise, it becomes arbitrary and sophistic. Plato emphasizes that naming, like any true art, requires precise and essential knowledge.<\/p>\n

                  \n
                1. Dynamis and the Power of Letters<\/strong><\/li>\n<\/ol>\n

                  Each letter is thought to correspond to a specific natural force or dynamis. A name embeds this power, and even if its letters are altered, its essential force may remain recognizable. This theory enables a metaphysical interpretation of language, where names must reflect nature’s structure.<\/p>\n

                    \n
                  1. The Interrelation of Language, Ethics, and Politics<\/strong><\/li>\n<\/ol>\n

                    According to Plato, if names are true and aligned with nature, then language can teach virtue and establish political order. A corrupted language reflects moral decay. Thus, correct naming becomes the basis for correct knowledge and just living.<\/p>\n

                      \n
                    1. The Role and Limits of Dialectic<\/strong><\/li>\n<\/ol>\n

                      If names are not aligned with nature, dialectic cannot function. The dialectician\u2019s task is to uncover the dynamis in names through questioning. But when language is degraded, the pursuit of truth is obstructed. This underlines the foundational role of language in Plato\u2019s philosophical, ethical, and political vision.<\/p>\n

                      Conclusion<\/strong><\/p>\n

                      The seminar presents a holistic reading of Cratylus, where language is not merely symbolic but existentially tied to truth, ethics, and politics. Plato’s theory of names is revealed as a crucial component of his broader metaphysical and pedagogical system, aiming to ground ethical life and just governance in a language harmonized with being.<\/p>\n

                       <\/p>\n

                       <\/p>\n

                       <\/p>\n

                       <\/p>\n

                       <\/p>\n

                       <\/p>\n

                       <\/p>\n

                       <\/p>\n

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

                      ERMAN G\u00d6REN: PLATON,KRATYLOS 4. SEM\u0130NER \u00d6ZET\u0130 Dersin 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-5746","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5746","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=5746"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5746\/revisions"}],"predecessor-version":[{"id":5747,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5746\/revisions\/5747"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5746"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}