{"id":7521,"date":"2025-11-08T14:20:02","date_gmt":"2025-11-08T11:20:02","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7521"},"modified":"2025-11-08T14:20:02","modified_gmt":"2025-11-08T11:20:02","slug":"omer-aygun-aristoteleste-logos-okumalari-4-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/omer-aygun-aristoteleste-logos-okumalari-4-seminer-ozeti\/","title":{"rendered":"\u00d6MER AYG\u00dcN, AR\u0130STOTELES’TE LOGOS OKUMALARI 4. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

\u00d6MER AYG\u00dcN, AR\u0130STOTELES’TE LOGOS OKUMALARI 4. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Bu oturumun amac\u0131, Aristoteles\u2019in logos kavram\u0131n\u0131 bilgi, do\u011fru d\u00fc\u015f\u00fcnme ve varl\u0131\u011f\u0131 kavrama bak\u0131m\u0131ndan en kritik unsur olarak konumland\u0131rmas\u0131n\u0131n ard\u0131ndaki felsefi gerek\u00e7eyi a\u00e7\u0131mlamakt\u0131r. Logosun do\u011fruluk \u00f6l\u00e7\u00fct\u00fc olarak nas\u0131l i\u015f g\u00f6rd\u00fc\u011f\u00fc, \u00f6nermelerde beliren hakikat iddias\u0131n\u0131 m\u00fcmk\u00fcn k\u0131lan yap\u0131s\u0131 ve insan varolu\u015fuyla kurdu\u011fu ili\u015fki bu \u00e7er\u00e7evede ele al\u0131nmaktad\u0131r.<\/span><\/p>\n

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

    \n
  1. Logos ve Hakikatin \u0130fadesi<\/strong><\/span>
    \nHakikat, ancak logosun dilsel yap\u0131s\u0131nda g\u00f6r\u00fcn\u00fcr h\u00e2le gelir. Bir \u015feyi oldu\u011fu gibi dile getirmek logosun temel i\u015flevidir; bu nedenle dil, hakikatin evi olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr.<\/span><\/li>\n
  2. Propositional Do\u011fruluk<\/strong><\/span>
    \nAristoteles\u2019e g\u00f6re do\u011fruluk ve yanl\u0131\u015fl\u0131k yaln\u0131zca \u00f6nerme d\u00fczleminde ortaya \u00e7\u0131kar. Kavramlar\u0131n birlikteli\u011fi ya da ayr\u0131l\u0131\u011f\u0131 logos arac\u0131l\u0131\u011f\u0131yla tasdik edilir.<\/span><\/li>\n
  3. Do\u011fru Yarg\u0131n\u0131n Mant\u0131ksal Yap\u0131s\u0131<\/strong><\/span>
    \nMant\u0131k, logosun i\u015fleyi\u015f yasalar\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r. K\u0131yas yorumu, bilginin do\u011frulanabilirli\u011fini garantileyen formel bir yap\u0131 sunar.<\/span><\/li>\n
  4. Logosun Ontolojik \u0130\u00e7eri\u011fi<\/strong><\/span>
    \nLogos yaln\u0131zca d\u00fc\u015f\u00fcncenin d\u00fczeni de\u011fildir; varl\u0131\u011f\u0131n da d\u00fczenini ifade eder. Bu y\u00fczden \u201cvarl\u0131k s\u00f6ylenebilir oland\u0131r\u201d; logos, varl\u0131\u011f\u0131n d\u00fc\u015f\u00fcnceye a\u00e7\u0131lan y\u00fcz\u00fcd\u00fcr.<\/span><\/li>\n
  5. \u0130nsan ve Logos \u0130li\u015fkisi<\/strong><\/span>
    \n\u0130nsan, logos sahibi oldu\u011fu i\u00e7in hem bilen hem konu\u015fan hem de yarg\u0131layan bir varl\u0131kt\u0131r. Politik ve etik hayat logosa dayan\u0131r; ortakla\u015fa hakikat aray\u0131\u015f\u0131 toplumsal varolu\u015fun temelidir.<\/span><\/li>\n
  6. Yanl\u0131\u015fl\u0131\u011f\u0131n \u0130mk\u00e2n\u0131 ve Sorumluluk<\/strong><\/span>
    \nLogosun en \u00f6nemli paradoksu, hakikati oldu\u011fu kadar yanl\u0131\u015f\u0131 da \u00fcretebilmesidir. Bu durum, insan\u0131n epistemik ve ahlaki sorumlulu\u011funu art\u0131r\u0131r; do\u011fru d\u00fc\u015f\u00fcnme bir erdem olarak belirir.<\/span><\/li>\n<\/ol>\n

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

    Bu oturum, Aristoteles\u2019in logos anlay\u0131\u015f\u0131nda hakikatin dil ve d\u00fc\u015f\u00fcnce yoluyla g\u00f6r\u00fcn\u00fcr oldu\u011fu fikrini temellendirmektedir. Logos, insan\u0131n d\u00fcnyay\u0131 kavrama kapasitesinin bizzat zeminidir; hakikatle ili\u015fkimizin hem kayna\u011f\u0131 hem de \u00f6l\u00e7\u00fct\u00fcd\u00fcr. Bu nedenle Aristoteles\u2019te logos, mant\u0131\u011f\u0131n, epistemolojinin ve insan\u0131n toplumsal etkinli\u011finin kesi\u015fti\u011fi yerde merkezi bir rol oynayan, varl\u0131\u011f\u0131n rasyonel yap\u0131s\u0131n\u0131 d\u00fc\u015f\u00fcnceye a\u00e7an kurucu ilkedir.<\/span><\/p>\n

     <\/p>\n

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

    The purpose of this session is to reveal the philosophical reasoning behind Aristotle\u2019s elevation of logos as the fundamental principle that enables knowledge, correct judgment and access to being. The session focuses on how truth is manifested through logos and why propositions serve as the locus of truth and falsity.<\/span><\/p>\n

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

      \n
    1. Logos as the Expression of Truth<\/strong><\/span>
      \nTruth becomes manifest only through the linguistic structure of logos; speech serves as the dwelling place of truth.<\/span><\/li>\n
    2. Propositional Truth<\/strong><\/span>
      \nTruth and falsity arise exclusively within propositions. Logos affirms or denies the unity of concepts in accordance with reality.<\/span><\/li>\n
    3. Logical Structure of Right Judgment<\/strong><\/span>
      \nLogic uncovers the rules governing the operation of logos, ensuring demonstrability and validity through syllogistic reasoning.<\/span><\/li>\n
    4. Ontological Scope of Logos<\/strong><\/span>
      \nLogos reflects not only the order of thought but the very structure of being, for \u201cbeing is what can be spoken of.\u201d<\/span><\/li>\n
    5. Human Possession of Logos<\/strong><\/span>
      \nHumans, as possessors of logos, are capable of rational knowledge, discourse and communal life, grounding ethical and political rationality.<\/span><\/li>\n
    6. The Possibility of Error and Responsibility<\/strong><\/span>
      \nThe dual capacity of logos to express truth and falsehood creates epistemic responsibility; right reasoning appears as a virtue.<\/span><\/li>\n<\/ol>\n

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

      This session emphasizes logos as the cornerstone of Aristotelian philosophy, the principle that allows truth to be articulated and reality to be intelligible. Logos binds together the domains of logic, knowledge and human existence, functioning as the rational structure through which being is disclosed to thought.<\/span><\/p>\n

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

      \u00d6MER AYG\u00dcN, AR\u0130STOTELES’TE LOGOS OKUMALARI 4. 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-7521","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7521","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=7521"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7521\/revisions"}],"predecessor-version":[{"id":7522,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7521\/revisions\/7522"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7521"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}