{"id":7572,"date":"2025-11-16T20:04:11","date_gmt":"2025-11-16T17:04:11","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7572"},"modified":"2025-11-16T20:04:11","modified_gmt":"2025-11-16T17:04:11","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-4-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-4-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 4. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 4. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

D\u00f6rd\u00fcnc\u00fc seminerin amac\u0131, Herakleitos ve Parmenides\u2019in varl\u0131k d\u00fc\u015f\u00fcncelerinin modern felsefe a\u00e7\u0131s\u0131ndan yeniden yorumlanabilece\u011fi bir \u00e7er\u00e7eve sunmakt\u0131r. O\u011fuz Ha\u015flako\u011flu, bu oturumda her iki d\u00fc\u015f\u00fcn\u00fcr\u00fcn felsefi miras\u0131n\u0131, \u00f6zellikle \u201czaman\u201d ve \u201cd\u00fc\u015f\u00fcnme\u201d kavramlar\u0131 \u00fczerinden tart\u0131\u015f\u0131r. Bu ba\u011flamda Herakleitos\u2019un \u201colu\u015f\u201d merkezli d\u00fcnyas\u0131 ile Parmenides\u2019in \u201cbirlik\u201d temelli varl\u0131k anlay\u0131\u015f\u0131, d\u00fc\u015f\u00fcncenin hem ba\u015flang\u0131c\u0131n\u0131 hem de s\u0131n\u0131r\u0131n\u0131 temsil eden iki kutup olarak ele al\u0131n\u0131r.<\/p>\n

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

    \n
  1. Zaman\u0131n Ontolojisi<\/strong><\/li>\n<\/ol>\n

    Ha\u015flako\u011flu, Herakleitos\u2019un varl\u0131\u011f\u0131 zaman\u0131n kendisiyle \u00f6zde\u015fle\u015ftirdi\u011fini; varl\u0131\u011f\u0131n \u201colu\u015f\u201dla birlikte d\u00fc\u015f\u00fcn\u00fclebilece\u011fini belirtir. Buna kar\u015f\u0131l\u0131k Parmenides\u2019te zaman\u0131n d\u0131\u015f\u0131na ta\u015fan bir \u201c\u015fimdi\u201d fikri vard\u0131r. Zaman burada bir s\u00fcre\u00e7 de\u011fil, varl\u0131\u011f\u0131n ebed\u00ee bir g\u00f6r\u00fcn\u00fcm\u00fcd\u00fcr. Bu kar\u015f\u0131tl\u0131k, d\u00fc\u015f\u00fcncenin iki y\u00f6n\u00fcn\u00fc \u2014de\u011fi\u015fimi ve kal\u0131c\u0131l\u0131\u011f\u0131\u2014 temsil eder.<\/p>\n

      \n
    1. D\u00fc\u015f\u00fcnme ve Varl\u0131\u011f\u0131n Birli\u011fi<\/strong><\/li>\n<\/ol>\n

      Herakleitos i\u00e7in d\u00fc\u015f\u00fcnmek, logos\u2019un ak\u0131\u015f\u0131na kat\u0131lmakt\u0131r; d\u00fc\u015f\u00fcnce, evrendeki d\u00fczenin kendisini yeniden \u00fcretir. Parmenides\u2019te ise d\u00fc\u015f\u00fcnmek, varl\u0131\u011f\u0131n birli\u011fine uygun bir eylemdir; d\u00fc\u015f\u00fcnce ve varl\u0131k \u00f6zde\u015ftir. Ha\u015flako\u011flu, bu iki konumu \u201cd\u00fc\u015f\u00fcnmenin iki kipli\u011fi\u201d olarak yorumlar: biri s\u00fcrecin i\u00e7inde, di\u011feri s\u00fcreklili\u011fin sessizli\u011finde k\u00f6k salm\u0131\u015ft\u0131r.<\/p>\n

        \n
      1. De\u011fi\u015fim, Hakikat ve Anlam\u0131n Ufku<\/strong><\/li>\n<\/ol>\n

        Herakleitos\u2019un \u201ckar\u015f\u0131tlar\u0131n uyumu\u201d \u00f6\u011fretisiyle Parmenides\u2019in \u201ctek ve de\u011fi\u015fmez olan\u201d anlay\u0131\u015f\u0131, hakikatin do\u011fas\u0131na dair farkl\u0131 yorumlar sunar. Ha\u015flako\u011flu\u2019na g\u00f6re felsefi d\u00fc\u015f\u00fcnce, bu iki u\u00e7 aras\u0131nda sal\u0131narak kendi anlam ufkunu kurar. Hakikat, ya s\u00fcrekli de\u011fi\u015fim i\u00e7indeki d\u00fczen olarak ya da de\u011fi\u015fmeyen bir \u00f6z olarak anla\u015f\u0131l\u0131r.<\/p>\n

          \n
        1. Modern Felsefede Yank\u0131lar<\/strong><\/li>\n<\/ol>\n

          Seminerin ilerleyen k\u0131sm\u0131nda Ha\u015flako\u011flu, bu iki antik d\u00fc\u015f\u00fcn\u00fcr\u00fcn etkisini modern felsefede Heidegger, Hegel ve Nietzsche \u00fczerinden izler. Hegel\u2019in diyalekti\u011fi Herakleitos\u2019un devinimini yeniden \u00fcretirken; Heidegger, Parmenides\u2019in \u201cvarl\u0131k ve d\u00fc\u015f\u00fcnme ayn\u0131l\u0131\u011f\u0131\u201d ilkesini ontolojik bir soru olarak yeniden canland\u0131r\u0131r. Nietzsche ise bu ikili\u011fi \u201cya\u015fam\u0131n trajik birli\u011fi\u201d olarak d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.<\/p>\n

            \n
          1. Felsefi Birlik Denemesi<\/strong><\/li>\n<\/ol>\n

            Ha\u015flako\u011flu, seminerin sonunda Herakleitos ve Parmenides\u2019in d\u00fc\u015f\u00fcncelerini bir senteze ula\u015ft\u0131rmaya \u00e7al\u0131\u015fmaz; bunun yerine felsefenin bu gerilimde ya\u015fad\u0131\u011f\u0131n\u0131 vurgular. D\u00fc\u015f\u00fcnmek, de\u011fi\u015fimi kavrarken birlik aramak; birli\u011fi ararken de\u011fi\u015fimi unutmamakt\u0131r.<\/p>\n

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

            D\u00f6rd\u00fcnc\u00fc seminer, Herakleitos ve Parmenides\u2019in miras\u0131n\u0131 \u201czaman\u201d ve \u201cd\u00fc\u015f\u00fcnme\u201d ekseninde yeniden yorumlayarak felsefi d\u00fc\u015f\u00fcncenin temel gerilimini g\u00f6zler \u00f6n\u00fcne serer. Ha\u015flako\u011flu\u2019na g\u00f6re felsefe, de\u011fi\u015fim ve kal\u0131c\u0131l\u0131k aras\u0131ndaki bu diyalektik alan\u0131n i\u00e7inde var olur. Herakleitos d\u00fc\u015f\u00fcnmenin hareketini, Parmenides ise sessizli\u011fini temsil eder. Felsefi d\u00fc\u015f\u00fcnce, bu iki y\u00f6n\u00fcn kesi\u015fiminde, hem ak\u0131\u015fta hem s\u00fck\u00fbnda kendini bulur.<\/p>\n

             <\/p>\n

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

            The fourth seminar seeks to reinterpret Heraclitus and Parmenides within the framework of modern philosophy, focusing particularly on the concepts of time<\/em> and thought.<\/em> O\u011fuz Ha\u015flako\u011flu presents these two thinkers as representing the origin and limit of philosophy: Heraclitus through becoming, and Parmenides through unity.<\/p>\n

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

              \n
            1. The Ontology of Time<\/strong><\/li>\n<\/ol>\n

              For Heraclitus, being is identical with time\u2014existence unfolds through becoming. Parmenides, however, conceives of a timeless \u201cnow,\u201d where being stands beyond change. These two visions define the tension between flux and permanence that lies at the heart of philosophical thought.<\/p>\n

                \n
              1. Thinking and the Unity of Being<\/strong><\/li>\n<\/ol>\n

                Heraclitus sees thinking as participation in the logos<\/em>, the order of the cosmos. Parmenides identifies thinking with being itself. Ha\u015flako\u011flu interprets these as two modes of thought: one grounded in process, the other in stillness.<\/p>\n

                  \n
                1. Change, Truth, and the Horizon of Meaning<\/strong><\/li>\n<\/ol>\n

                  The harmony of opposites in Heraclitus contrasts with the immutable oneness of Parmenides. For Ha\u015flako\u011flu, philosophy lives between these poles: truth appears either as dynamic order or eternal essence. Thought constantly oscillates between these horizons.<\/p>\n

                    \n
                  1. Echoes in Modern Philosophy<\/strong><\/li>\n<\/ol>\n

                    Ha\u015flako\u011flu traces the influence of both thinkers in Hegel, Heidegger, and Nietzsche. Hegel revives Heraclitus\u2019 flux through dialectics; Heidegger reawakens Parmenides\u2019 unity of thought and being; Nietzsche transforms their tension into the tragic unity of life.<\/p>\n

                      \n
                    1. Toward a Philosophical Mediation<\/strong><\/li>\n<\/ol>\n

                      Ha\u015flako\u011flu does not seek to reconcile Heraclitus and Parmenides but to dwell within their tension. Philosophy endures precisely in the space where change and permanence confront one another.<\/p>\n

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

                      The fourth seminar presents philosophy as the dialogue between motion and stillness, between time and timelessness. For Ha\u015flako\u011flu, Heraclitus and Parmenides mark the two faces of thought itself. To think is to hold both\u2014the flux of becoming and the silence of being\u2014in a single, dynamic act of understanding.<\/p>\n

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

                      O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 4. 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-7572","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7572","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=7572"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7572\/revisions"}],"predecessor-version":[{"id":7573,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7572\/revisions\/7573"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7572"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}