{"id":7566,"date":"2025-11-16T20:00:06","date_gmt":"2025-11-16T17:00:06","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7566"},"modified":"2025-11-16T20:00:06","modified_gmt":"2025-11-16T17:00:06","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-1-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Birinci oturumun amac\u0131, antik Yunan felsefesinin iki temel fig\u00fcr\u00fc olan Herakleitos ve Parmenides\u2019in varl\u0131k anlay\u0131\u015flar\u0131n\u0131 kar\u015f\u0131la\u015ft\u0131rarak felsefi d\u00fc\u015f\u00fcncenin ba\u015flang\u0131c\u0131ndaki \u201cbirlik ve \u00e7okluk\u201d sorununu a\u00e7\u0131\u011fa \u00e7\u0131karmakt\u0131r. O\u011fuz Ha\u015flako\u011flu, bu oturumda her iki d\u00fc\u015f\u00fcn\u00fcr\u00fcn ontolojik yakla\u015f\u0131mlar\u0131n\u0131 bir \u00e7at\u0131\u015fma de\u011fil, d\u00fc\u015f\u00fcncenin iki zorunlu y\u00f6n\u00fc olarak ele al\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re felsefenin do\u011fu\u015fu, bu iki z\u0131t e\u011filimin \u2014de\u011fi\u015fim ve kal\u0131c\u0131l\u0131\u011f\u0131n\u2014 bir diyalektik b\u00fct\u00fcnl\u00fc\u011fe d\u00f6n\u00fc\u015fmesiyle m\u00fcmk\u00fcnd\u00fcr.<\/span><\/p>\n

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

    \n
  1. Varl\u0131\u011f\u0131n \u0130ki Y\u00fcz\u00fc: De\u011fi\u015fim ve Kal\u0131c\u0131l\u0131k<\/strong><\/span><\/li>\n<\/ol>\n

    Herakleitos i\u00e7in varl\u0131k s\u00fcrekli bir ak\u0131\u015f h\u00e2lindedir; \u201cayn\u0131 \u0131rma\u011fa iki kez girilemez.\u201d Parmenides ise de\u011fi\u015fimi reddeder, \u00e7\u00fcnk\u00fc varl\u0131k yaln\u0131zca \u201colan\u201dd\u0131r ve \u201colmayan\u201d d\u00fc\u015f\u00fcn\u00fclemez. Ha\u015flako\u011flu, bu iki yakla\u015f\u0131m\u0131 varl\u0131\u011f\u0131n zamanla olan ili\u015fkisinin iki kutbu olarak yorumlar: Herakleitos varl\u0131\u011f\u0131 olu\u015f<\/em>, Parmenides ise kal\u0131\u015f<\/em> olarak kavrar. Felsefenin g\u00f6revi, bu iki boyutu birbirinden ay\u0131rmadan anlamland\u0131rmakt\u0131r.<\/span><\/p>\n

      \n
    1. Logos ve D\u00fc\u015f\u00fcnmenin Birli\u011fi<\/strong><\/span><\/li>\n<\/ol>\n

      Herakleitos\u2019un \u201clogos\u201d kavram\u0131, evrendeki s\u00fcrekli de\u011fi\u015fim i\u00e7inde d\u00fczenin ilkesidir. Parmenides\u2019te ise d\u00fc\u015f\u00fcnce ile varl\u0131k \u00f6zde\u015ftir: d\u00fc\u015f\u00fcnmek, var olmakt\u0131r.<\/em> Ha\u015flako\u011flu, bu iki anlay\u0131\u015f\u0131n ortak noktas\u0131n\u0131n akl\u0131n evrensel ilkesine duyulan inan\u00e7 oldu\u011funu belirtir. Logos, hem Herakleitos\u2019un dinamik evreninde hem de Parmenides\u2019in dura\u011fan ontolojisinde akl\u0131n hakikatle ba\u011f\u0131d\u0131r.<\/span><\/p>\n

        \n
      1. Z\u0131tl\u0131klar\u0131n Uyumu ve Hakikatin Do\u011fas\u0131<\/strong><\/span><\/li>\n<\/ol>\n

        Herakleitos\u2019un \u201ckar\u015f\u0131tlar\u0131n birli\u011fi\u201d \u00f6\u011fretisi, Parmenides\u2019in \u201ctek ve de\u011fi\u015fmez varl\u0131k\u201d anlay\u0131\u015f\u0131yla \u00e7at\u0131\u015f\u0131yor gibi g\u00f6r\u00fcnse de Ha\u015flako\u011flu, bu gerilimi d\u00fc\u015f\u00fcncenin yarat\u0131c\u0131 kayna\u011f\u0131 olarak de\u011ferlendirir. Hakikat, sabit bir bilgi de\u011fil, bu iki kutbun kar\u015f\u0131la\u015fmas\u0131nda a\u00e7\u0131\u011fa \u00e7\u0131kan bir s\u00fcre\u00e7tir.<\/span><\/p>\n

          \n
        1. Ontolojiden Epistemolojiye: Bilmenin Ko\u015fullar\u0131<\/strong><\/span><\/li>\n<\/ol>\n

          Parmenides\u2019in ak\u0131l temelli bilme anlay\u0131\u015f\u0131, duyular\u0131n g\u00fcvenilmezli\u011fini vurgularken; Herakleitos, duyular\u0131n de\u011fi\u015fim i\u00e7indeki d\u00fczeni kavrama g\u00fcc\u00fcne dikkat \u00e7eker. Ha\u015flako\u011flu, bilginin bu iki kaynak aras\u0131nda kurulan dengede do\u011fdu\u011funu savunur: bilmek, hem de\u011fi\u015fimi g\u00f6zlemlemek hem de onun ard\u0131ndaki birli\u011fi sezmektir.<\/span><\/p>\n

            \n
          1. Felsefenin Ba\u015flang\u0131c\u0131 Olarak Gerilim<\/strong><\/span><\/li>\n<\/ol>\n

            Oturumun sonunda Ha\u015flako\u011flu, Herakleitos ve Parmenides aras\u0131ndaki d\u00fc\u015f\u00fcnsel kar\u015f\u0131tl\u0131\u011f\u0131 felsefenin yap\u0131sal ko\u015fulu olarak de\u011ferlendirir. Felsefe, bu iki e\u011filimin \u00e7at\u0131\u015fmas\u0131nda de\u011fil, onlar\u0131n diyalogunda do\u011far. Herakleitos de\u011fi\u015fimin, Parmenides kal\u0131c\u0131l\u0131\u011f\u0131n sesi; felsefe ise bu iki sesin yank\u0131s\u0131d\u0131r.<\/em><\/span><\/p>\n

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

            Birinci at\u00f6lye oturumu, felsefi d\u00fc\u015f\u00fcncenin do\u011fu\u015funu ontolojik bir gerilim \u00fczerinden yorumlar. Ha\u015flako\u011flu\u2019na g\u00f6re Herakleitos\u2019un ak\u0131\u015f \u00f6\u011fretisiyle Parmenides\u2019in birli\u011fi, hakikatin iki y\u00fcz\u00fcn\u00fc olu\u015fturur. Felsefe, bu iki y\u00fcz\u00fcn s\u00fcrekli diyalog i\u00e7inde kald\u0131\u011f\u0131 bir d\u00fc\u015f\u00fcnme bi\u00e7imidir. B\u00f6ylece insan, varl\u0131\u011f\u0131n hem de\u011fi\u015fen hem de de\u011fi\u015fmeyen yan\u0131n\u0131 d\u00fc\u015f\u00fcnerek kendisini anlamaya ba\u015flar.<\/span><\/p>\n

             <\/p>\n

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

            The first session aims to explore the ontological foundations of early Greek philosophy through the opposing yet complementary perspectives of Heraclitus and Parmenides. O\u011fuz Ha\u015flako\u011flu approaches their thought not as a conflict but as the two necessary dimensions of philosophy\u2019s origin. For him, philosophy emerges from the dialectical unity of becoming<\/em> and being<\/em>\u2014of change and permanence.<\/span><\/p>\n

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

              \n
            1. The Dual Aspect of Being: Flux and Permanence<\/strong><\/span><\/li>\n<\/ol>\n

              For Heraclitus, reality is perpetual flow: one cannot step into the same river twice. Parmenides, conversely, denies change, asserting that only being is,<\/em> while non-being<\/em> cannot be thought. Ha\u015flako\u011flu interprets them as representing two poles of time\u2019s relation to being\u2014Heraclitus as process, Parmenides as stability.<\/span><\/p>\n

                \n
              1. Logos and the Unity of Thought<\/strong><\/span><\/li>\n<\/ol>\n

                Heraclitus\u2019s logos<\/em> is the rational order within constant change; Parmenides equates thought with being itself. Ha\u015flako\u011flu identifies in both the same conviction: that reason is the medium of truth. Logos<\/em> thus binds motion and stillness, multiplicity and unity.<\/span><\/p>\n

                  \n
                1. The Harmony of Opposites and the Nature of Truth<\/strong><\/span><\/li>\n<\/ol>\n

                  Although Heraclitus\u2019 unity of opposites and Parmenides\u2019 immutable being seem irreconcilable, Ha\u015flako\u011flu reads their tension as the creative origin of philosophy. Truth, in this sense, is not a fixed state but a dynamic event arising from contradiction.<\/span><\/p>\n

                    \n
                  1. From Ontology to Epistemology<\/strong><\/span><\/li>\n<\/ol>\n

                    Parmenides grounds knowledge in reason, rejecting sensory perception, while Heraclitus trusts perception\u2019s capacity to grasp order within change. Ha\u015flako\u011flu proposes that genuine knowing requires the balance of both: to see the world\u2019s flux and yet perceive its hidden unity.<\/span><\/p>\n

                      \n
                    1. Philosophy as Tension<\/strong><\/span><\/li>\n<\/ol>\n

                      Ha\u015flako\u011flu concludes that the dialogue between Heraclitus and Parmenides constitutes philosophy\u2019s very condition. Philosophy arises not by resolving their opposition but by sustaining it. Heraclitus speaks for becoming, Parmenides for being; philosophy echoes both.<\/em><\/span><\/p>\n

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

                      The first session reinterprets the birth of philosophy as the articulation of a fundamental tension within being itself. For Ha\u015flako\u011flu, Heraclitus and Parmenides do not contradict but complete one another. Their dialogue marks the moment when thought begins to understand existence as both one and many, as both change and permanence\u2014the very essence of philosophical inquiry.<\/span><\/p>\n

                       <\/p>\n

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

                      O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 1. 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-7566","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7566","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=7566"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7566\/revisions"}],"predecessor-version":[{"id":7567,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7566\/revisions\/7567"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7566"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}