{"id":6966,"date":"2025-08-16T15:00:15","date_gmt":"2025-08-16T12:00:15","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=6966"},"modified":"2025-08-16T15:00:15","modified_gmt":"2025-08-16T12:00:15","slug":"selami-varlik-ricoeur-ve-klasikleri-canlandirmak-10-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/selami-varlik-ricoeur-ve-klasikleri-canlandirmak-10-seminer-ozeti\/","title":{"rendered":"SELAM\u0130 VARLIK, R\u0130COEUR VE KLAS\u0130KLER\u0130 CANLANDIRMAK 10. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

SELAM\u0130 VARLIK, R\u0130COEUR VE KLAS\u0130KLER\u0130 CANLANDIRMAK 10. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

Seminerin Amac\u0131<\/strong><\/span><\/p>\n

Bu seminerin temel amac\u0131, Paul Ricoeur\u2019\u00fcn metafor teorisi \u00e7er\u00e7evesinde klasik metinlerdeki anlam\u0131n terc\u00fcme edilebilirli\u011fi ve edilemezli\u011fi sorununu tart\u0131\u015fmakt\u0131r. \u00d6zellikle \u015fairane s\u00f6ylem ile felsefi s\u00f6ylem aras\u0131nda olu\u015fan gerilim, klasiklerin \u00e7a\u011fda\u015f ba\u011flamda nas\u0131l yeniden okunabilece\u011fi ve yorumlanabilece\u011fi sorusuyla birlikte ele al\u0131nm\u0131\u015ft\u0131r. Seminer, metaforun sadece s\u00fcsleyici bir \u00f6\u011fe de\u011fil, anlam \u00fcreten ve anlam\u0131 d\u00f6n\u00fc\u015ft\u00fcren bir yap\u0131 oldu\u011funu ileri s\u00fcrerek, klasiklerin hermen\u00f6tik canland\u0131r\u0131lmas\u0131nda metaforlar\u0131n rol\u00fcn\u00fc analiz etmi\u015ftir.<\/span><\/p>\n

Ana Temalar<\/strong><\/span><\/p>\n

    \n
  1. Metaforun Ontolojik ve Epistemolojik \u0130\u015flevi<\/strong><\/span><\/li>\n<\/ol>\n

    Ricoeur\u2019e g\u00f6re metafor, sadece dilin estetik bir arac\u0131 de\u011fil, varl\u0131\u011f\u0131 ve bilgiyi yeniden kurgulama kapasitesine sahip bir yap\u0131d\u0131r. Klasik metinlerdeki metaforlar, yaln\u0131zca anlat\u0131m\u0131 zenginle\u015ftirmez; ayn\u0131 zamanda anlam\u0131n ufkunu geni\u015fletir, d\u00fc\u015f\u00fcnceye yeni y\u00f6nler kazand\u0131r\u0131r.<\/span><\/p>\n

      \n
    1. Terc\u00fcme Edilemezlik: Anlam\u0131n Fazlas\u0131<\/strong><\/span><\/li>\n<\/ol>\n

      Her metafor, bar\u0131nd\u0131rd\u0131\u011f\u0131 k\u00fclt\u00fcrel, tarihsel ve dilsel ba\u011flam nedeniyle mutlak bi\u00e7imde \u00e7evrilemez. Bu terc\u00fcme edilemezlik, anlam\u0131n bir eksikli\u011fi de\u011fil, fazlal\u0131\u011f\u0131d\u0131r. Klasikler, bu anlam fazlas\u0131 sayesinde \u00e7a\u011flar boyunca farkl\u0131 ba\u011flamlarda yeniden anlam kazanabilir.<\/span><\/p>\n

        \n
      1. Metaforun Felsefe ile \u015eiir Aras\u0131nda Kurdu\u011fu K\u00f6pr\u00fc<\/strong><\/span><\/li>\n<\/ol>\n

        Seminerde metaforun, felsefenin kavramsal kesinli\u011fi ile \u015fiirin sezgisel g\u00fcc\u00fc aras\u0131nda bir ara b\u00f6lge olu\u015fturdu\u011fu vurgulanm\u0131\u015ft\u0131r. Bu b\u00f6lge, klasiklerin hem d\u00fc\u015f\u00fcnsel hem de estetik d\u00fczeyde yeniden a\u00e7\u0131lmas\u0131na olanak sa\u011flar.<\/span><\/p>\n

          \n
        1. Hermeneutik Terc\u00fcme: Anlam\u0131n Yeniden \u0130n\u015fas\u0131<\/strong><\/span><\/li>\n<\/ol>\n

          Klasik metinlerdeki metaforlar, yaln\u0131zca s\u00f6zc\u00fck d\u00fczeyinde \u00e7evrilemezler; yorum yoluyla anlam d\u00fczeyinde yeniden in\u015fa edilmeleri gerekir. Ricoeur\u2019\u00fcn hermen\u00f6ti\u011fi, bu yeniden kurma s\u00fcrecini etik ve felsefi bir sorumluluk alan\u0131 olarak tan\u0131mlar.<\/span><\/p>\n

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

          Seminer, klasiklerin metaforik yap\u0131lar\u0131 sayesinde tarihsel s\u0131n\u0131rlar\u0131n\u0131 a\u015fabildi\u011fini, ancak bu s\u00fcrecin yaln\u0131zca teknik \u00e7eviriyle de\u011fil, yorumsal bir yakla\u015f\u0131mla m\u00fcmk\u00fcn oldu\u011funu g\u00f6stermi\u015ftir. Ricoeur\u2019\u00fcn metafor anlay\u0131\u015f\u0131, klasik metinlerin sadece ge\u00e7mi\u015fte ne s\u00f6yledi\u011fini de\u011fil, bug\u00fcn ne s\u00f6yleyebilece\u011fini de d\u00fc\u015f\u00fcnmeye imk\u00e2n tan\u0131r. Bu y\u00f6n\u00fcyle metafor, klasiklerin canland\u0131r\u0131lmas\u0131nda anlam\u0131n direnci ve s\u00fcreklili\u011fi aras\u0131nda kurulan yarat\u0131c\u0131 bir k\u00f6pr\u00fcd\u00fcr.<\/span><\/p>\n

           <\/p>\n

          Purpose of the Seminar<\/strong><\/span><\/p>\n

          The aim of this seminar was to explore the limits and possibilities of translation in classical texts through Paul Ricoeur\u2019s theory of metaphor. Central to the discussion was the tension between poetic and philosophical discourse, and how metaphors operate not merely as rhetorical ornaments but as generators of meaning. The seminar examined how metaphors\u2014particularly those rooted in classical literature\u2014complicate literal translation, demanding instead a hermeneutic approach that prioritizes the recreation of meaning over linguistic equivalence.<\/span><\/p>\n

          Main Themes<\/strong><\/span><\/p>\n

            \n
          1. Metaphor\u2019s Ontological and Epistemic Function<\/strong><\/span><\/li>\n<\/ol>\n

            For Ricoeur, metaphors are not just stylistic devices but tools for reconfiguring reality and knowledge. In classical texts, metaphors expand conceptual boundaries and offer new frameworks of understanding, making them essential to the interpretive act.<\/span><\/p>\n

              \n
            1. Untranslatability as Excess of Meaning<\/strong><\/span><\/li>\n<\/ol>\n

              Metaphors are often untranslatable not because they lack meaning, but because they overflow with it. This semantic surplus\u2014rooted in cultural, historical, and linguistic specificity\u2014ensures that classical metaphors remain open to reinterpretation across ages, rather than being fixed or reduced in translation.<\/span><\/p>\n

                \n
              1. The Bridge Between Philosophy and Poetry<\/strong><\/span><\/li>\n<\/ol>\n

                Metaphor acts as a transitional space between the logical clarity of philosophy and the imaginative openness of poetry. In this capacity, metaphor becomes a site of philosophical creativity, where classical texts can be reanimated in both conceptual and aesthetic terms.<\/span><\/p>\n

                  \n
                1. Hermeneutic Translation as Refiguration<\/strong><\/span><\/li>\n<\/ol>\n

                  Translating a metaphor involves more than linguistic substitution\u2014it requires reconstructing the horizon of meaning through interpretive effort. Ricoeur\u2019s hermeneutics positions this act as an ethical and intellectual responsibility, wherein the interpreter becomes a co-creator of meaning, rather than a neutral transmitter.<\/span><\/p>\n

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

                  The seminar concluded that classical texts endure not in spite of their metaphorical density, but because of it. Their metaphors resist literal translation, thereby demanding thoughtful re-appropriation. Ricoeur\u2019s theory offers a framework for engaging with these texts not as artifacts frozen in time but as semantic reservoirs capable of generating new insights. Metaphor, in this sense, is not merely a stylistic flourish\u2014it is a living threshold between past and present, between the said and the sayable.<\/span><\/p>\n

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

                  SELAM\u0130 VARLIK, R\u0130COEUR VE KLAS\u0130KLER\u0130 CANLANDIRMAK 10. SEM\u0130NER \u00d6ZET\u0130 Seminerin […]<\/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-6966","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6966","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=6966"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6966\/revisions"}],"predecessor-version":[{"id":6967,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6966\/revisions\/6967"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=6966"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}