{"id":7574,"date":"2025-11-16T20:05:40","date_gmt":"2025-11-16T17:05:40","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7574"},"modified":"2025-11-16T20:05:40","modified_gmt":"2025-11-16T17:05:40","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-5-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-5-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 5. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 5. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Be\u015finci seminer, Herakleitos\u2019un fragmanlar\u0131n\u0131 yeniden okuyarak logos<\/em>, aletheia<\/em> ve anamnesis<\/em> kavramlar\u0131 aras\u0131ndaki ba\u011f\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karmay\u0131 ama\u00e7lar. O\u011fuz Ha\u015flako\u011flu bu oturumda Herakleitos\u2019un \u201cuyan\u0131kl\u0131k\u201d ve \u201cunutma\u201d imgeleri \u00fczerinden insan\u0131n hakikatle ili\u015fkisini tart\u0131\u015f\u0131r. Seminer, \u00f6zellikle \u201cLogos\u2019un unutulu\u015fu\u201d fikrini merkez alarak d\u00fc\u015f\u00fcnmenin ontolojik k\u00f6kenine \u0131\u015f\u0131k tutar.<\/p>\n

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

    \n
  1. Uyan\u0131kl\u0131k, Unutma ve Logos<\/strong><\/li>\n<\/ol>\n

    Herakleitos\u2019un \u201cuyan\u0131kken g\u00f6rd\u00fc\u011f\u00fcm\u00fcz her \u015fey \u00f6l\u00fcmd\u00fcr, uykudayken g\u00f6rd\u00fc\u011f\u00fcm\u00fcz her \u015fey uykudur\u201d fragman\u0131 \u00fczerine kurulan tart\u0131\u015fmada Ha\u015flako\u011flu, uyan\u0131kl\u0131\u011f\u0131 hakikatin bilinciyle \u00f6zde\u015fle\u015ftirir. \u0130nsan, Logos sayesinde \u201cuyan\u0131kt\u0131r\u201d; ancak ayn\u0131 anda, Logos\u2019un kendisini unutarak kendi d\u00fc\u015f\u00fcncesini Logos\u2019un yerine koyar. Bu unutma, Herakleitos\u2019ta L\u0113th\u0113<\/em> (gizlenme) ile, Heidegger\u2019deki Aletheia<\/em> (a\u00e7\u0131\u011fa \u00e7\u0131kma) aras\u0131ndaki gerilimi \u00f6nceler. Hakikat, bir nesne de\u011fil, insan\u0131n kendisini var eden unutulmu\u015f temeldir<\/p>\n

    O\u011fuz Ha\u015flako\u011flu, Herakleitos ve\u2026<\/p>\n

    .<\/p>\n

      \n
    1. Hakikat ve Sakl\u0131l\u0131k<\/strong><\/li>\n<\/ol>\n

      Ha\u015flako\u011flu, Herakleitos\u2019ta hakikatin do\u011frudan aletheia<\/em> olarak adland\u0131r\u0131lmamas\u0131n\u0131, Logos\u2019un zaten hakikat i\u015flevi g\u00f6rmesiyle a\u00e7\u0131klar. Logos apa\u00e7\u0131k de\u011fil, \u201csakl\u0131 olan\u0131n dili\u201ddir. Bu sakl\u0131l\u0131k, unutman\u0131n de\u011fil, insan\u0131n hakikate kar\u015f\u0131 k\u00f6rl\u00fc\u011f\u00fcn\u00fcn g\u00f6stergesidir. Hakikat, d\u0131\u015far\u0131da de\u011fil, insan\u0131n kendi varl\u0131\u011f\u0131nda gizlidir.<\/p>\n

        \n
      1. Dil, D\u00fc\u015f\u00fcnme ve \u0130deoloji<\/strong><\/li>\n<\/ol>\n

        Seminerin \u00f6nemli bir b\u00f6l\u00fcm\u00fc, dilin do\u011fas\u0131 \u00fczerine y\u00fcr\u00fct\u00fcl\u00fcr. Ha\u015flako\u011flu\u2019na g\u00f6re insan \u201cdile do\u011far\u201d \u2014dil, kimli\u011fi ve d\u00fc\u015f\u00fcnme bi\u00e7imini belirler. Bu anlamda dil, ideolojik bir ortamd\u0131r. Ancak Logos\u2019un dili, hi\u00e7bir mill\u00ee ya da k\u00fclt\u00fcrel kimli\u011fe indirgenemez. \u201cHerakleitos\u2019un Logos\u2019u hakikatin dilidir; bir dil de\u011fildir.\u201d Bu vurgu, Heidegger\u2019in \u201cLanguage speaks\u201d<\/em> (Dil konu\u015fur) ifadesine y\u00f6neltilmi\u015f bir ele\u015ftiriyle birle\u015fir: dilin de\u011fil, insan\u0131n Logos\u2019ta d\u00fc\u015f\u00fcnmesi gerekir<\/p>\n

        O\u011fuz Ha\u015flako\u011flu, Herakleitos ve\u2026<\/p>\n

        .<\/p>\n

          \n
        1. Zimmete Ge\u00e7irme ve D\u00fc\u015f\u00fcnmenin Yan\u0131lsamas\u0131<\/strong><\/li>\n<\/ol>\n

          Herakleitos\u2019un \u201cinsan Logos\u2019u zimmetine ge\u00e7irir\u201d d\u00fc\u015f\u00fcncesi, seminerin merkezindedir. \u0130nsan, Logos\u2019un kendi i\u00e7indeki etkinli\u011fini tan\u0131mak yerine, d\u00fc\u015f\u00fcnmeyi kendi \u00f6z\u00fcne mal eder. B\u00f6ylece \u201ckendine ait\u201d sand\u0131\u011f\u0131 bir d\u00fc\u015f\u00fcnceyle hakikatten uzakla\u015f\u0131r. Bu durum, modern \u00f6zne fikrinin ele\u015ftirisiyle birle\u015fir: \u00f6zne, hakikati unutmu\u015f bir varl\u0131kt\u0131r.<\/p>\n

            \n
          1. Ruhun Derinli\u011fi ve Logos<\/strong><\/li>\n<\/ol>\n

            Herakleitos\u2019un \u201cRuhun s\u0131n\u0131rlar\u0131n\u0131 bulamazs\u0131n; onda derin bir Logos vard\u0131r\u201d fragman\u0131, seminerin doruk noktas\u0131d\u0131r. Ha\u015flako\u011flu bu ifadeyi, ruh ile Logos aras\u0131nda bir \u00f6zde\u015flik olarak okur: ruhun derinli\u011fi, hakikatin derinli\u011fidir. B\u00f6ylece Herakleitos, Platon\u2019un Faidros<\/em>\u2019unda g\u00f6r\u00fclen \u201cruhta yaz\u0131l\u0131 Logos\u201d fikrinin \u00f6nc\u00fcl\u00fcd\u00fcr.<\/p>\n

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

            Be\u015finci seminer, Herakleitos\u2019un fragmanlar\u0131ndan hareketle insan\u0131n hakikatle ili\u015fkisini yeniden d\u00fc\u015f\u00fcnmeye \u00e7a\u011f\u0131r\u0131r. O\u011fuz Ha\u015flako\u011flu\u2019na g\u00f6re felsefi d\u00fc\u015f\u00fcnce, Logos\u2019un unutulu\u015fundan de\u011fil, bu unutman\u0131n fark\u0131na var\u0131\u015ftan do\u011far. Dilin ideolojik katman\u0131n\u0131 a\u015fmak, Logos\u2019un diline \u2014yani hakikatin sessiz s\u00f6ylemine\u2014 kulak vermekle m\u00fcmk\u00fcnd\u00fcr. Ruh, bu s\u00f6ylemin derinli\u011finde kendi s\u0131n\u0131rlar\u0131n\u0131 yitiren, ayn\u0131 zamanda kendini bulan bir aland\u0131r.<\/p>\n

             <\/p>\n

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

            The fifth seminar explores the relation between Logos<\/em>, aletheia<\/em> (truth), and anamnesis<\/em> (recollection) through a reinterpretation of Heraclitus\u2019 fragments. O\u011fuz Ha\u015flako\u011flu focuses on the imagery of wakefulness and forgetting, interpreting the loss of Logos as a fundamental condition of human existence.<\/p>\n

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

              \n
            1. Wakefulness, Forgetting, and Logos<\/strong><\/li>\n<\/ol>\n

              Heraclitus\u2019 saying, \u201cWhile awake we see what is dead; in sleep we see what is asleep,\u201d becomes a meditation on awareness. Wakefulness means awareness of Logos, yet humans forget the very Logos that makes awareness possible. Truth is not an object but a hidden ground of being.<\/p>\n

                \n
              1. Truth and Concealment<\/strong><\/li>\n<\/ol>\n

                For Ha\u015flako\u011flu, Heraclitus does not name aletheia<\/em> because Logos already performs the function of truth. Logos is the language of concealment, not mere clarity. The essence of truth lies within the self, not before it.<\/p>\n

                  \n
                1. Language, Thought, and Ideology<\/strong><\/li>\n<\/ol>\n

                  Language, into which we are born, shapes our thought. Yet Logos is not bound to any human language \u2014 it is the speech of truth itself. Against Heidegger\u2019s \u201cLanguage speaks,\u201d Ha\u015flako\u011flu insists that man must think through Logos<\/em>, not be spoken by language.<\/p>\n

                    \n
                  1. Appropriation and the Illusion of Thinking<\/strong><\/li>\n<\/ol>\n

                    When man \u201cappropriates Logos,\u201d he mistakes the source of his own thought, turning divine order into self-possession. The self thus becomes an illusion sustained by forgetting.<\/p>\n

                      \n
                    1. The Depth of the Soul<\/strong><\/li>\n<\/ol>\n

                      Heraclitus\u2019 statement, \u201cYou will not find the limits of the soul; it has a deep Logos,\u201d reveals an identity between soul and truth. The soul\u2019s depth is the very depth of being \u2014 a space where knowing and existing converge.<\/p>\n

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

                      The fifth seminar unveils Heraclitus as a thinker of both concealment and revelation. Forgetting, rather than error, becomes the human condition from which philosophy arises. To remember Logos is to awaken to the truth already at work within us \u2014 the silent word that speaks through being itself.<\/p>\n

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

                      O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 5. 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-7574","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7574","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=7574"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7574\/revisions"}],"predecessor-version":[{"id":7575,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7574\/revisions\/7575"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7574"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}