{"id":7568,"date":"2025-11-16T20:01:53","date_gmt":"2025-11-16T17:01:53","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7568"},"modified":"2025-11-16T20:01:53","modified_gmt":"2025-11-16T17:01:53","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-2-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

\u0130kinci oturumun amac\u0131, Herakleitos ve Parmenides d\u00fc\u015f\u00fcncesi aras\u0131ndaki gerilimi \u201chakikat ve dil\u201d ili\u015fkisi \u00fczerinden incelemektir. O\u011fuz Ha\u015flako\u011flu bu oturumda, her iki filozofun varl\u0131\u011f\u0131 ifade etme bi\u00e7imlerinin d\u00fc\u015f\u00fcncenin do\u011fas\u0131na dair temel bir problemi \u2014yani, hakikatin dile gelip gelemeyece\u011fi sorununu\u2014 ortaya koydu\u011funu savunur. Ona g\u00f6re, Herakleitos\u2019un \u201clogos\u201d \u00f6\u011fretisi ile Parmenides\u2019in \u201cbir olan\u201d anlay\u0131\u015f\u0131, felsefi s\u00f6ylemin iki u\u00e7 s\u0131n\u0131r\u0131n\u0131 temsil eder: biri anlam\u0131n ak\u0131\u015fkanl\u0131\u011f\u0131, di\u011feri mutlakl\u0131\u011f\u0131n sessizli\u011fi.<\/span><\/p>\n

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

    \n
  1. Dil, Hakikat ve Sessizlik<\/strong><\/span><\/li>\n<\/ol>\n

    Ha\u015flako\u011flu, Herakleitos\u2019un \u201clogos\u201d kavram\u0131n\u0131 yaln\u0131zca evrensel d\u00fczen de\u011fil, ayn\u0131 zamanda dilin i\u00e7kin yap\u0131s\u0131 olarak yorumlar. Logos, d\u00fcnyadaki de\u011fi\u015fimin i\u00e7indeki d\u00fczen kadar, d\u00fc\u015f\u00fcncenin kendisini kurdu\u011fu s\u00f6zd\u00fcr. Buna kar\u015f\u0131l\u0131k Parmenides\u2019in sessizli\u011fi, dilin hakikati dile getirme yetisinin s\u0131n\u0131r\u0131n\u0131 g\u00f6sterir. Dil, hakikati ancak ona \u201cyakla\u015farak\u201d ifade edebilir, ama tam olarak ku\u015fatamaz.<\/span><\/p>\n

      \n
    1. Herakleitos\u2019ta S\u00f6z\u00fcn Gerilimi<\/strong><\/span><\/li>\n<\/ol>\n

      Herakleitos\u2019un fragmanlar\u0131nda s\u00f6z, hem a\u00e7\u0131klayan hem gizleyen bir niteli\u011fe sahiptir. \u201cDo\u011fa gizlenmeyi sever\u201d ifadesi, dilin \u00e7ift y\u00f6nl\u00fcl\u00fc\u011f\u00fcne i\u015faret eder. Ha\u015flako\u011flu, bu gerilimi modern hermeneutik a\u00e7\u0131s\u0131ndan yeniden de\u011ferlendirir: anlam, a\u00e7\u0131k bir g\u00f6sterge de\u011fil, s\u00fcrekli yorumla yeniden do\u011fan bir olgudur.<\/span><\/p>\n

        \n
      1. Parmenides\u2019te D\u00fc\u015f\u00fcnce ve Dilsizlik<\/strong><\/span><\/li>\n<\/ol>\n

        Parmenides\u2019e g\u00f6re yaln\u0131zca \u201colan\u201d d\u00fc\u015f\u00fcn\u00fclebilir; \u201colmayan\u201d \u00fczerine konu\u015fmak, anlams\u0131zl\u0131kt\u0131r. Bu nedenle onun d\u00fc\u015f\u00fcncesi, dilin mutlak s\u0131n\u0131rlar\u0131n\u0131 \u00e7izer. Ha\u015flako\u011flu, bu noktay\u0131 ontolojik bir sessizlik olarak okur: varl\u0131k \u00fczerine konu\u015fmak, ayn\u0131 anda onun eri\u015filmezli\u011fini de duyurmakt\u0131r.<\/span><\/p>\n

          \n
        1. Hakikat ve \u0130fade Aras\u0131ndaki Diyalektik<\/strong><\/span><\/li>\n<\/ol>\n

          Her iki filozofun yakla\u015f\u0131m\u0131n\u0131 kar\u015f\u0131la\u015ft\u0131ran Ha\u015flako\u011flu, hakikatin ne tam olarak dile s\u0131\u011fd\u0131\u011f\u0131n\u0131 ne de tamamen sessiz kald\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrer. Felsefi d\u00fc\u015f\u00fcnce, tam da bu iki u\u00e7 aras\u0131nda \u2014s\u00f6ylenenle susulan\u0131n s\u0131n\u0131r\u0131nda\u2014 do\u011far. Logos, bu s\u0131n\u0131rda yank\u0131lanan bir \u201cd\u00fc\u015f\u00fcnme sesi\u201ddir.<\/span><\/p>\n

            \n
          1. D\u00fc\u015f\u00fcnmenin Poetik Bi\u00e7imi<\/strong><\/span><\/li>\n<\/ol>\n

            Oturumun sonunda Ha\u015flako\u011flu, Herakleitos\u2019un aforizmik \u00fcslubu ile Parmenides\u2019in \u015fiirsel dili aras\u0131nda bir ortakl\u0131k kurar: her ikisi de hakikati kavramsal de\u011fil, imgesel bir bi\u00e7imde dile getirir. Felsefe, burada \u015fiirle kesi\u015fir; \u00e7\u00fcnk\u00fc d\u00fc\u015f\u00fcnce, bazen yaln\u0131zca imgeyle konu\u015fabilir.<\/span><\/p>\n

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

            \u0130kinci oturum, d\u00fc\u015f\u00fcnce ile dil aras\u0131ndaki ili\u015fkinin felsefi temellerini a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re Herakleitos\u2019un s\u00f6zde gizlenen logos\u2019u ile Parmenides\u2019in sessizlikle kurdu\u011fu varl\u0131k anlay\u0131\u015f\u0131, hakikatin iki tamamlay\u0131c\u0131 ifadesidir. Felsefe, bu iki sessizli\u011fin aras\u0131ndaki yank\u0131d\u0131r: bir yandan konu\u015fur, di\u011fer yandan susar. B\u00f6ylece d\u00fc\u015f\u00fcnmek, yaln\u0131zca s\u00f6ylemek de\u011fil, s\u00f6ylenemeyeni de duymakt\u0131r.<\/span><\/p>\n

             <\/p>\n

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

            The second session explores the relationship between truth and language within the philosophical tension between Heraclitus and Parmenides. O\u011fuz Ha\u015flako\u011flu argues that both philosophers reveal the fundamental problem of whether truth can be expressed through language. Heraclitus\u2019 logos<\/em> and Parmenides\u2019 One<\/em> stand as two limits of philosophical discourse: the fluidity of meaning versus the silence of absoluteness.<\/span><\/p>\n

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

              \n
            1. Language, Truth, and Silence<\/strong><\/span><\/li>\n<\/ol>\n

              Ha\u015flako\u011flu interprets Heraclitus\u2019 logos<\/em> not only as a cosmic order but as the inner structure of language itself. Logos is the word that both shapes and reflects reality. In contrast, Parmenides\u2019 silence signifies the limits of language\u2014the recognition that speech approaches truth without ever containing it fully.<\/span><\/p>\n

                \n
              1. The Tension of Speech in Heraclitus<\/strong><\/span><\/li>\n<\/ol>\n

                In Heraclitus\u2019 fragments, language both reveals and conceals. His dictum \u201cNature loves to hide\u201d expresses the dual nature of speech. Ha\u015flako\u011flu reads this as an anticipation of modern hermeneutics: meaning is not fixed but continuously reborn through interpretation.<\/span><\/p>\n

                  \n
                1. Thought and Speechlessness in Parmenides<\/strong><\/span><\/li>\n<\/ol>\n

                  For Parmenides, only what is<\/em> can be thought; speech about what is not<\/em> is meaningless. Ha\u015flako\u011flu reads this as an ontological silence\u2014an acknowledgment that to speak of being is to affirm its inexpressibility.<\/span><\/p>\n

                    \n
                  1. The Dialectic of Truth and Expression<\/strong><\/span><\/li>\n<\/ol>\n

                    Ha\u015flako\u011flu suggests that philosophy arises between expression and silence. Truth is neither wholly sayable nor entirely mute. The logos<\/em> resounds on this border, where thought becomes audible.<\/span><\/p>\n

                      \n
                    1. The Poetic Mode of Thinking<\/strong><\/span><\/li>\n<\/ol>\n

                      Ha\u015flako\u011flu identifies a poetic dimension in both philosophers: Heraclitus\u2019 aphoristic language and Parmenides\u2019 poetic verse express truth through image rather than concept. Philosophy thus meets poetry, for some truths can only be shown, not said.<\/span><\/p>\n

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

                      The second session redefines philosophy as the dialogue between language and silence. For Ha\u015flako\u011flu, Heraclitus\u2019 hidden logos<\/em> and Parmenides\u2019 silent being<\/em> reveal two aspects of the same truth. Thought exists in their resonance: to philosophize is to speak while listening to what cannot be spoken.<\/span><\/p>\n

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

                      O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 2. 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-7568","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7568","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=7568"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7568\/revisions"}],"predecessor-version":[{"id":7569,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7568\/revisions\/7569"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7568"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}