{"id":7519,"date":"2025-11-08T14:19:34","date_gmt":"2025-11-08T11:19:34","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7519"},"modified":"2025-11-08T14:19:34","modified_gmt":"2025-11-08T11:19:34","slug":"omer-aygun-aristoteleste-logos-okumalari-3-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/omer-aygun-aristoteleste-logos-okumalari-3-seminer-ozeti\/","title":{"rendered":"\u00d6MER AYG\u00dcN, AR\u0130STOTELES’TE LOGOS OKUMALARI 3. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

\u00d6MER AYG\u00dcN, AR\u0130STOTELES’TE LOGOS OKUMALARI 3. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Bu oturum, Aristoteles\u2019te logosun yaln\u0131zca zihinsel bir etkinlik de\u011fil, ayn\u0131 zamanda varl\u0131\u011f\u0131n hakikatine dair y\u00f6nelimimizi belirleyen ontolojik bir ilke oldu\u011funu a\u00e7\u0131\u011fa \u00e7\u0131karmay\u0131 ama\u00e7lamaktad\u0131r. \u00d6zellikle logosun do\u011fruyu dile getirme kapasitesi ile varl\u0131\u011f\u0131n kendisi aras\u0131ndaki uyum ilkesi tart\u0131\u015f\u0131lmakta; b\u00f6ylece Aristoteles\u2019in bilgi teorisi ve mant\u0131k anlay\u0131\u015f\u0131n\u0131n ontolojik temelinin nas\u0131l kuruldu\u011fu a\u00e7\u0131klanmaktad\u0131r.<\/span><\/p>\n

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

    \n
  1. Do\u011fru ve Yanl\u0131\u015f\u0131n Sahibi Olarak \u0130nsan<\/strong><\/span>
    \nAristoteles\u2019e g\u00f6re logos sahibi olmak, do\u011fruyu s\u00f6yleme ile yanl\u0131\u015f\u0131 s\u00f6yleme imk\u00e2n\u0131n\u0131 i\u00e7erir. Di\u011fer canl\u0131larda bulunmayan bu \u00f6zellik, insan\u0131 hakikate y\u00f6nelten bir varl\u0131k k\u0131lar.<\/span><\/li>\n
  2. \u00d6nerme: Logosun Hakikat Bi\u00e7imi<\/strong><\/span>
    \nHakikat ve yanl\u0131\u015fl\u0131k, yaln\u0131zca \u00f6nermelerde bulunur. Bu nedenle \u00f6nermeler logosun hakikatle kurdu\u011fu ili\u015fkinin g\u00f6r\u00fcn\u00fcr formudur.<\/span><\/li>\n
  3. Dil ve Varl\u0131k Uyumu<\/strong><\/span>
    \nLogosun do\u011fru i\u015flemesi, s\u00f6z ile varl\u0131k aras\u0131ndaki uygunlu\u011fa dayan\u0131r. Aristoteles\u2019te bilgi, \u015feylerin logosuna uygun bir ifade etkinli\u011fidir.<\/span><\/li>\n
  4. Mant\u0131k, Logosun Yolu<\/strong><\/span>
    \nK\u0131yas ve kategoriler, logosun d\u00fczenli i\u015fleyi\u015fini sa\u011flayarak hem d\u00fc\u015f\u00fcnmeyi hem bilimi m\u00fcmk\u00fcn k\u0131lar. Bilginin sistematik yap\u0131s\u0131 logosun bu i\u015flevine ba\u011fl\u0131d\u0131r.<\/span><\/li>\n
  5. Logos ve Etik-Poitik Boyut<\/strong><\/span>
    \nDo\u011fruyu s\u00f6yleme ve adil olma aras\u0131nda Aristoteles\u00e7i bir ba\u011f vard\u0131r. Logos, insani eylemin do\u011fruya y\u00f6nelimini m\u00fcmk\u00fcn k\u0131larak bireysel ve toplumsal ya\u015fam\u0131n temelini olu\u015fturur.<\/span><\/li>\n
  6. Hakikatin Ortakl\u0131\u011f\u0131<\/strong><\/span>
    \nLogosun payla\u015f\u0131ma a\u00e7\u0131k yap\u0131s\u0131, hakikat aray\u0131\u015f\u0131n\u0131n sosyal karakterini vurgular. Diyalektik ve retorik, hakikatin ortak ak\u0131l y\u00fcr\u00fctme ile aranabilece\u011fini g\u00f6sterir.<\/span><\/li>\n<\/ol>\n

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

    Bu oturum, logosun Aristoteles felsefesinde hem epistemolojik hem ontolojik hem de etik-politik boyutlar\u0131 birle\u015ftiren merkezi bir kavram oldu\u011funu ortaya koymaktad\u0131r. Logos sayesinde insan hakikati ifade eder, varl\u0131\u011f\u0131 kavrar ve do\u011fru eylemde bulunur. Dolay\u0131s\u0131yla logosu anlamak, insan\u0131n akli varl\u0131k olarak kendini ve d\u00fcnyay\u0131 konumland\u0131rmas\u0131n\u0131n temelini anlamakt\u0131r.<\/span><\/p>\n

     <\/p>\n

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

    This session aims to demonstrate that logos in Aristotle is not merely a cognitive or linguistic tool, but the principle that connects human reasoning to the truth of being. By examining the structure of propositions, truth, and the correspondence between language and reality, the session clarifies the ontological grounding of Aristotelian logic and epistemology.<\/span><\/p>\n

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

      \n
    1. Human Possession of Truth and Falsehood<\/strong><\/span>
      \nThe ability to assert true or false statements distinguishes humans and enables their orientation toward truth.<\/span><\/li>\n
    2. Propositions as the Form of Truth<\/strong><\/span>
      \nTruth and falsity pertain only to propositions; thus, propositions serve as the primary manifestation of logos’ relation to reality.<\/span><\/li>\n
    3. Alignment of Language and Being<\/strong><\/span>
      \nThe correctness of logos depends on its accord with the structure of being, making knowledge a disclosure of what things are.<\/span><\/li>\n
    4. Logic as the Method of Logos<\/strong><\/span>
      \nSyllogism and categories structure rational inquiry, enabling the demonstrative character of scientific knowledge.<\/span><\/li>\n
    5. Ethical\u2013Political Dimension of Logos<\/strong><\/span>
      \nLogos grounds the capacity for just action and civic participation, linking rational discourse to the constitution of communal life.<\/span><\/li>\n
    6. Shared Nature of Truth<\/strong><\/span>
      \nDialogue and argument reflect the inherently communal pursuit of knowledge and demonstrate the communicative nature of logos.<\/span><\/li>\n<\/ol>\n

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

      This session shows that logos is the core of Aristotle\u2019s philosophical architecture: it underlies the capacity to know, to judge truly, and to act rightly. Therefore, to understand logos is to understand the unity of knowledge, being, and rational human existence within Aristotelian thought.<\/span><\/p>\n

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

      \u00d6MER AYG\u00dcN, AR\u0130STOTELES’TE LOGOS OKUMALARI 3. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 […]<\/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-7519","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7519","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=7519"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7519\/revisions"}],"predecessor-version":[{"id":7520,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7519\/revisions\/7520"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7519"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}