{"id":7578,"date":"2025-11-16T20:07:17","date_gmt":"2025-11-16T17:07:17","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7578"},"modified":"2025-11-16T20:07:17","modified_gmt":"2025-11-16T17:07:17","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-7-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-7-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 7. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 7. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Yedinci seminer, Herakleitos\u2019un fragmanlar\u0131ndan hareketle Mitos\u2019tan Logos\u2019a ge\u00e7i\u015f s\u00fcrecini, dilin do\u011fas\u0131n\u0131 ve varl\u0131k\u2013olu\u015f ili\u015fkisini incelemeyi ama\u00e7lar. O\u011fuz Ha\u015flako\u011flu bu seminerde, Hesiodos\u2019tan Parmenides\u2019e uzanan d\u00fc\u015f\u00fcnsel hatt\u0131 takip ederek, insan\u0131n hakikatle ili\u015fkisini belirleyen temel meseleleri \u2014\u00f6zellikle de dil, maske, bilin\u00e7 ve hat\u0131rlama kavramlar\u0131n\u0131\u2014 tart\u0131\u015f\u0131r. Herakleitos\u2019un fragmanlar\u0131 bu ba\u011flamda, yaln\u0131zca bir d\u00fc\u015f\u00fcnce miras\u0131 de\u011fil, d\u00fc\u015f\u00fcnmenin kendisini yeniden hat\u0131rlatan felsefi metinler olarak de\u011ferlendirilir.<\/p>\n

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

    \n
  1. Mitos\u2019tan Logos\u2019a Ge\u00e7i\u015f<\/strong><\/li>\n<\/ol>\n

    Seminer, Herakleitos\u2019un Hesiodos ele\u015ftirisinden yola \u00e7\u0131kar. Ha\u015flako\u011flu\u2019na g\u00f6re Herakleitos, mitolojik anlat\u0131n\u0131n sembolik d\u00fczenini k\u0131rarak ilk kez \u201cs\u00f6ylenen\u201d (mitos) ile \u201cs\u00f6yleyen\u201d (logos) aras\u0131ndaki fark\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r. Hesiodos\u2019un gece ve g\u00fcnd\u00fcz\u00fc birbirinden ay\u0131rmas\u0131, hakikatin birli\u011fini g\u00f6zden ka\u00e7\u0131r\u0131r. Herakleitos\u2019un \u201conlar birdir\u201d vurgusu, d\u00fc\u015f\u00fcnmenin mitik \u00e7okluktan felsefi birli\u011fe ge\u00e7i\u015fidir.<\/p>\n

      \n
    1. Pythagoras ve Say\u0131n\u0131n Mitosu<\/strong><\/li>\n<\/ol>\n

      Herakleitos\u2019un Pythagoras\u2019a y\u00f6neltti\u011fi ele\u015ftiriler, say\u0131n\u0131n hakikat de\u011fil, yeni bir mitos h\u00e2line geli\u015fine y\u00f6neliktir. Ha\u015flako\u011flu, bu ele\u015ftiriyi bilginin kendine yabanc\u0131la\u015fmas\u0131 olarak yorumlar: insan, Logos\u2019un d\u00fczenini anlamak yerine, kendi kurdu\u011fu \u00f6l\u00e7\u00fcy\u00fc mutlakla\u015ft\u0131r\u0131r. Bu, bilgiyle birlikte gelen ilk ideolojik sapmad\u0131r \u2014 hakikatin yerine d\u00fczenin tap\u0131nmas\u0131 ge\u00e7mi\u015ftir.<\/p>\n

        \n
      1. Platon, Herakleitos ve Parmenides Aras\u0131nda<\/strong><\/li>\n<\/ol>\n

        Seminerde Ha\u015flako\u011flu, Platon\u2019un Herakleitos ve Parmenides\u2019i uzla\u015ft\u0131rma \u00e7abas\u0131na dikkat \u00e7eker. Platon, Herakleitos\u2019un olu\u015f fikrini Parmenides\u2019in birlik \u00f6\u011fretisiyle sentezlemeye \u00e7al\u0131\u015farak, \u201colu\u015fan varl\u0131k\u201d fikrini temellendirir. Ha\u015flako\u011flu\u2019na g\u00f6re bu giri\u015fim, felsefenin \u00f6z\u00fcn\u00fc tan\u0131mlar: de\u011fi\u015fimi reddetmeden birli\u011fi d\u00fc\u015f\u00fcnmek.<\/p>\n

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

          Dil, seminerin merkez\u00ee temas\u0131d\u0131r. Ha\u015flako\u011flu, dili bir \u201cmaskeler sahnesi\u201d olarak yorumlar: her s\u00f6z hem g\u00f6sterir hem gizler. Maske, hakikati \u00f6rtmez; hakikatin g\u00f6r\u00fcnme bi\u00e7imidir. Bu nedenle Herakleitos\u2019un \u201cmaske\u201d ele\u015ftirisi, temsilin do\u011fas\u0131na y\u00f6neliktir. Hakikat, dile gizlenmi\u015f h\u00e2lde bulunur; dil, hakikatin hem perdesi hem sahnesidir.<\/p>\n

            \n
          1. Logos\u2019un Unutulu\u015fu<\/strong><\/li>\n<\/ol>\n

            Herakleitos\u2019un \u201cinsanlar birlikte olduklar\u0131 Logos\u2019tan ayr\u0131l\u0131rlar\u201d ifadesi, d\u00fc\u015f\u00fcncenin as\u0131l kayb\u0131n\u0131 a\u00e7\u0131klar. \u0130nsan, Logos\u2019un i\u00e7inde ya\u015far ama onun fark\u0131nda de\u011fildir. Bu unutma, modern bilin\u00e7 bi\u00e7iminin de temelidir. Ha\u015flako\u011flu\u2019na g\u00f6re insan art\u0131k dili konu\u015fmaz; dil taraf\u0131ndan konu\u015fulur. Bu durum, hakikatle ba\u011f\u0131n kopu\u015funu temsil eder.<\/p>\n

              \n
            1. Uyan\u0131kl\u0131k ve Bilin\u00e7<\/strong><\/li>\n<\/ol>\n

              \u201cUyuyanlar gibi konu\u015fmamak\u201d fragman\u0131, d\u00fc\u015f\u00fcnmenin etik \u00e7a\u011fr\u0131s\u0131d\u0131r. Uyku, san\u0131 (doksa) h\u00e2lidir; uyan\u0131kl\u0131k ise Logos\u2019un fark\u0131na varmak demektir. Uyan\u0131k insan, dili bilin\u00e7le kullan\u0131r; dilin de\u011fil, d\u00fc\u015f\u00fcncenin \u00f6znesi olur. Felsefi uyan\u0131kl\u0131k, varolu\u015fun her an\u0131nda Logos\u2019u i\u015fitme yetisidir.<\/p>\n

                \n
              1. Ate\u015fin D\u00f6n\u00fc\u015f\u00fcm\u00fc ve Kozmik D\u00f6ng\u00fc<\/strong><\/li>\n<\/ol>\n

                Seminerin sonunda Herakleitos\u2019un kozmolojisine d\u00f6n\u00fcl\u00fcr. Ate\u015f, ya\u015fam\u0131n hem ilkesi hem \u00f6l\u00e7\u00fcs\u00fcd\u00fcr; her \u015fey onun d\u00f6n\u00fc\u015f\u00fcm\u00fcnden do\u011far. Ate\u015fin \u00f6l\u00fcm\u00fc havay\u0131, havan\u0131n \u00f6l\u00fcm\u00fc suyu, suyun \u00f6l\u00fcm\u00fc topra\u011f\u0131 \u00fcretir. Ha\u015flako\u011flu bu s\u00fcreci, varl\u0131\u011f\u0131n kendi i\u00e7inde s\u00fcrekli yenilenen bir devinim olarak a\u00e7\u0131klar: olu\u015f, varl\u0131\u011f\u0131n zamansal bi\u00e7imidir.<\/p>\n

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

                Yedinci seminer, Herakleitos\u2019un fragmanlar\u0131n\u0131 bir \u201chat\u0131rlama eylemi\u201d olarak yorumlar. Mitos\u2019tan Logos\u2019a ge\u00e7i\u015f yaln\u0131zca tarihsel bir d\u00f6n\u00fc\u015f\u00fcm de\u011fil, insan\u0131n kendi hakikatini hat\u0131rlama \u00e7abas\u0131d\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re Herakleitos ve Parmenides, farkl\u0131 yollardan ayn\u0131 amaca ula\u015f\u0131r: hakikatin birli\u011fini d\u00fc\u015f\u00fcnmek. Logos, hem konu\u015fan hem susan bir hakikat bi\u00e7imidir; onu i\u015fitmek, insan\u0131n kendini yeniden hat\u0131rlamas\u0131d\u0131r.<\/p>\n

                 <\/p>\n

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

                The seventh seminar examines the transition from Mythos<\/em> to Logos<\/em>, exploring the nature of language, being, and becoming through Heraclitus\u2019 fragments. O\u011fuz Ha\u015flako\u011flu traces the philosophical lineage from Hesiod and Pythagoras to Parmenides, revealing how Heraclitus transforms mythic narration into rational discourse. The seminar investigates language as the space where truth both reveals and conceals itself.<\/p>\n

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

                  \n
                1. From Mythos to Logos<\/strong><\/li>\n<\/ol>\n

                  Heraclitus\u2019 critique of Hesiod marks the birth of philosophy. By declaring that day and night are one, he dismantles the mythic duality of opposites. For Ha\u015flako\u011flu, this marks the first philosophical distinction between what is told<\/em> and what tells<\/em> \u2014 between myth and reason.<\/p>\n

                    \n
                  1. Pythagoras and the Myth of Number<\/strong><\/li>\n<\/ol>\n

                    Pythagoras replaces Logos<\/em> with number, turning measure into myth. Ha\u015flako\u011flu interprets this as knowledge\u2019s alienation from truth: the elevation of order over meaning. This shift foreshadows ideology \u2014 the transformation of thought into system.<\/p>\n

                      \n
                    1. Plato Between Heraclitus and Parmenides<\/strong><\/li>\n<\/ol>\n

                      Plato inherits both flux and unity, seeking to reconcile Heraclitus\u2019 becoming with Parmenides\u2019 being. His \u201cbecoming-being\u201d synthesizes the two, showing that philosophy is not the denial of change but its grounding in unity.<\/p>\n

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

                        Language, for Ha\u015flako\u011flu, is theatrical \u2014 every word both reveals and conceals. The mask does not hide truth; it performs it. Thus, truth exists as an event of expression: what appears is always more than representation.<\/p>\n

                          \n
                        1. The Forgetting of Logos<\/strong><\/li>\n<\/ol>\n

                          Humans live within Logos<\/em> yet remain unaware of it. To \u201cdepart from Logos\u201d is to lose orientation in being. Modern consciousness, Ha\u015flako\u011flu argues, speaks not through itself but through language \u2014 a reversal that marks the alienation of thought.<\/p>\n

                            \n
                          1. Wakefulness and Conscious Thought<\/strong><\/li>\n<\/ol>\n

                            Heraclitus\u2019 call to \u201cnot speak like sleepers\u201d expresses the ethical demand of thinking. Wakefulness is not sensory alertness but attentiveness to Logos<\/em>. To think is to awaken within speech, to speak consciously rather than be spoken.<\/p>\n

                              \n
                            1. The Fire and the Cosmic Cycle<\/strong><\/li>\n<\/ol>\n

                              Fire represents the eternal rhythm of transformation: the unity of life and death, form and dissolution. Its metamorphosis through air, water, and earth reveals the circularity of existence. For Ha\u015flako\u011flu, this is not chaos but ordered flux \u2014 the pulse of being itself.<\/p>\n

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

                              The seventh seminar interprets Heraclitus as the philosopher of remembrance: to think is to remember Logos<\/em>. The passage from myth to reason mirrors the human journey from forgetting to awareness. For Ha\u015flako\u011flu, Heraclitus and Parmenides speak in harmony \u2014 one in motion, the other in stillness \u2014 both echoing the same truth: that being and becoming are one.<\/p>\n

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

                              O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 7. 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-7578","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7578","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=7578"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7578\/revisions"}],"predecessor-version":[{"id":7579,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7578\/revisions\/7579"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7578"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}