{"id":7582,"date":"2025-11-16T20:28:53","date_gmt":"2025-11-16T17:28:53","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7582"},"modified":"2025-11-16T20:28:53","modified_gmt":"2025-11-16T17:28:53","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-9-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-9-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 9. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 9. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Dokuzuncu seminer, Herakleitos\u2019un \u201c\u0131rmak metaforu\u201d \u00fczerinden zaman\u0131n do\u011fas\u0131n\u0131, s\u00fcreklilik ve kopu\u015f ili\u015fkisini tart\u0131\u015fmay\u0131 ama\u00e7lar. O\u011fuz Ha\u015flako\u011flu bu seminerde, \u201cayn\u0131 \u0131rma\u011fa iki kez girilmez\u201d ifadesini Aristoteles\u2019in continuum<\/em> kavray\u0131\u015f\u0131yla kar\u015f\u0131la\u015ft\u0131rarak antik felsefenin modern bilim ve matematikteki yank\u0131lar\u0131n\u0131 inceler. Zaman\u0131n do\u011fas\u0131, bilin\u00e7 ile evren aras\u0131ndaki ili\u015fki ve \u201cbir\u2013\u00e7ok\u201d diyalekti\u011fi bu seminerin merkezinde yer al\u0131r.<\/span><\/p>\n

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

    \n
  1. Herakleitos\u2019un Irmak Metaforu ve Zaman\u0131n Do\u011fas\u0131<\/strong><\/span><\/li>\n<\/ol>\n

    Herakleitos\u2019un \u201cayn\u0131 \u0131rma\u011fa iki kez girilmez\u201d s\u00f6z\u00fc, varl\u0131\u011f\u0131n de\u011fi\u015fim i\u00e7inde s\u00fcreklili\u011fini de\u011fil, her an yeniden olu\u015funu ifade eder. Ha\u015flako\u011flu\u2019na g\u00f6re burada \u0131rmak, zamansal ak\u0131\u015ftan \u00e7ok \u201cmevcudiyetin titre\u015fimi\u201dni simgeler. Zaman, ard\u0131\u015f\u0131k bir hat de\u011fil, her an yeniden do\u011fan bir b\u00fct\u00fcnl\u00fckt\u00fcr. Bu anlay\u0131\u015fta \u201c\u015fimdi\u201d, ge\u00e7mi\u015f ve gelece\u011fin kesi\u015fti\u011fi dinamik bir merkezdir.<\/span><\/p>\n

      \n
    1. Aristoteles\u2019in Continuum<\/em> Anlay\u0131\u015f\u0131 ve Determinizm<\/strong><\/span><\/li>\n<\/ol>\n

      Aristoteles evreni \u201c\u00e7atlak bar\u0131nd\u0131rmayan bir b\u00fct\u00fcn\u201d olarak g\u00f6r\u00fcr. Bu fikir, Newton fizi\u011finden Einstein\u2019\u0131n g\u00f6relilik teorisine kadar s\u00fcrm\u00fc\u015ft\u00fcr. Determinizm, bu s\u00fcreklili\u011fin sonucu olarak ortaya \u00e7\u0131kar. Oysa Herakleitos\u2019un d\u00fc\u015f\u00fcncesinde her \u015fey aral\u0131ks\u0131z d\u00f6n\u00fc\u015f\u00fcm i\u00e7indedir; hi\u00e7bir \u201can\u201d kendini yinelmez. Bu, determinizmin mutlak s\u00fcreklili\u011fini k\u0131ran ilk felsefi bak\u0131\u015ft\u0131r.<\/span><\/p>\n

        \n
      1. Zaman\u0131n \u0130ki Boyutu: Yatay ve Dikey<\/strong><\/span><\/li>\n<\/ol>\n

        Ha\u015flako\u011flu, zaman\u0131 iki d\u00fczlemde ele al\u0131r:<\/span><\/p>\n

          \n
        • Yatay zaman<\/strong>, ard\u0131\u015f\u0131kl\u0131k ve kronolojik dizidir.<\/span><\/li>\n
        • Dikey zaman<\/strong> ise her an\u0131n b\u00fct\u00fcn varl\u0131\u011f\u0131 i\u00e7inde ta\u015f\u0131d\u0131\u011f\u0131 yarat\u0131c\u0131 yo\u011funluktur.<\/span>
          \nHer an, hem ak\u0131\u015f\u0131n bir par\u00e7as\u0131 hem de t\u00fcm evrenin yeniden kurulma noktas\u0131d\u0131r. Bu nedenle Herakleitos\u2019un zaman\u0131, hem ge\u00e7ici hem ebedidir.<\/span><\/li>\n<\/ul>\n
            \n
          1. Brouwer ve G\u00f6r\u00fc\u015fselci Matematik<\/strong><\/span><\/li>\n<\/ol>\n

            Seminer, modern d\u00fc\u015f\u00fcncede Herakleitos\u00e7u bir yank\u0131 olarak Brouwer\u2019in intuitionist mathematics<\/em> (g\u00f6r\u00fc\u015fselci\/in\u015fac\u0131 matematik) anlay\u0131\u015f\u0131n\u0131 tart\u0131\u015f\u0131r. Brouwer\u2019e g\u00f6re matematiksel nesneler, d\u0131\u015f d\u00fcnyada de\u011fil, bilincin zaman i\u00e7indeki yarat\u0131c\u0131 eyleminde do\u011far. Say\u0131, \u201c\u015fimdi\u201dnin kavran\u0131\u015f\u0131yla ve haf\u0131zan\u0131n bu an\u0131 tutma g\u00fcc\u00fcyle ortaya \u00e7\u0131kar. Bu yakla\u015f\u0131m, klasik determinizme kar\u015f\u0131 \u00f6znel ve yarat\u0131c\u0131 bir zaman anlay\u0131\u015f\u0131n\u0131 temsil eder.<\/span><\/p>\n

              \n
            1. Mant\u0131\u011f\u0131n S\u0131n\u0131r\u0131: Orta Terimin D\u0131\u015flanmas\u0131<\/strong><\/span><\/li>\n<\/ol>\n

              Aristoteles\u2019in \u201cExcluded Middle<\/em>\u201d ilkesi \u2014 bir \u00f6nermenin ya do\u011fru ya yanl\u0131\u015f olmas\u0131 gerekti\u011fi fikri \u2014 evreni kapal\u0131 bir b\u00fct\u00fcn olarak kurar. Brouwer bu ilkeyi reddeder ve belirsizlik alan\u0131n\u0131 yeniden d\u00fc\u015f\u00fcn\u00fcr. Ha\u015flako\u011flu\u2019na g\u00f6re bu reddedi\u015f, Platon\u2019un neon<\/em> (ara varl\u0131k) kavram\u0131n\u0131n modern yank\u0131s\u0131d\u0131r. Ger\u00e7eklik, yaln\u0131zca ikiliklerle de\u011fil, aradaki gerilimlerle var olur.<\/span><\/p>\n

                \n
              1. Bir ve \u00c7ok Aras\u0131ndaki Gerilim<\/strong><\/span><\/li>\n<\/ol>\n

                Platon, Parmenides ve Herakleitos\u2019un ortak sorusu \u201cbirden \u00e7ok nas\u0131l \u00e7\u0131kar?\u201dd\u0131r. Parmenides\u2019te \u201cbir\u201d b\u00f6l\u00fcnmez \u00f6zd\u00fcr; Platon\u2019da \u201cbir\u201d, par\u00e7alanarak kendini g\u00f6sterir; Herakleitos\u2019ta ise \u201cbir\u201d, kar\u015f\u0131tlar\u0131n birlikte varl\u0131\u011f\u0131nda tecelli eder. Ha\u015flako\u011flu, bu \u00fc\u00e7 yakla\u015f\u0131m\u0131n Brouwer\u2019de \u201cbirlikte olu\u015f\u201d kavram\u0131nda bulu\u015ftu\u011funu belirtir: varl\u0131k, \u00e7o\u011fulluk i\u00e7inde birli\u011fini s\u00fcrd\u00fcr\u00fcr.<\/span><\/p>\n

                  \n
                1. Zaman\u0131n G\u00f6r\u00fcs\u00fc ve Bilincin \u0130n\u015fas\u0131<\/strong><\/span><\/li>\n<\/ol>\n

                  Ha\u015flako\u011flu, Brouwer\u2019in \u00f6zne anlay\u0131\u015f\u0131n\u0131 \u201cyarat\u0131c\u0131 bilin\u00e7\u201d olarak yorumlar. Zaman, bilincin yarat\u0131c\u0131 bir edimi h\u00e2line gelir. \u0130nsan, zaman\u0131 \u00f6l\u00e7mez; zaman\u0131 kurar. B\u00f6ylece \u00f6zne ve nesne ayr\u0131m\u0131 ortadan kalkar; varl\u0131k, bilincin ritmiyle birlikte olu\u015fur. Bu d\u00fc\u015f\u00fcnce, Herakleitos\u2019un \u201colu\u015fta duran\u201d ilkesinin modern kar\u015f\u0131l\u0131\u011f\u0131d\u0131r.<\/span><\/p>\n

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

                  Dokuzuncu seminer, Herakleitos\u2019un zaman anlay\u0131\u015f\u0131n\u0131 antik ve modern d\u00fc\u015f\u00fcnce aras\u0131nda k\u00f6pr\u00fc kurarak yorumlar. Zaman, sabit bir \u00e7izgi de\u011fil, bilincin yarat\u0131c\u0131 hareketidir. Herakleitos\u2019un \u201c\u0131rmak\u201d metaforu, yaln\u0131zca de\u011fi\u015fimi de\u011fil, de\u011fi\u015fim i\u00e7inde s\u00fcren birli\u011fi de dile getirir. Ha\u015flako\u011flu\u2019na g\u00f6re felsefi d\u00fc\u015f\u00fcnce, bu ak\u0131\u015fta kendini kaybetmeden kalabilme \u00e7abas\u0131d\u0131r.<\/span>
                  \nVarl\u0131k, de\u011fi\u015firken ayn\u0131 kalan bir Logos\u2019un s\u00fcreklili\u011fidir.<\/span><\/p>\n

                   <\/p>\n

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

                  The ninth seminar explores Heraclitus\u2019 river metaphor as a key to understanding the nature of time, continuity, and rupture. O\u011fuz Ha\u015flako\u011flu examines the statement \u201cyou cannot step into the same river twice\u201d alongside Aristotle\u2019s concept of continuum<\/em>, tracing its implications for modern physics and intuitionist mathematics.<\/span><\/p>\n

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

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

                    For Heraclitus, the river signifies not linear flow but the vibration of being itself. Time is not succession but continuous renewal. Each moment is both a passing instant and a total recreation of existence.<\/span><\/p>\n

                      \n
                    1. Continuity and Determinism<\/strong><\/span><\/li>\n<\/ol>\n

                      Aristotle\u2019s continuum<\/em> implies an unbroken totality that sustains determinism. Heraclitus, by contrast, reveals the breaks and renewals within this flow. Nothing remains the same; yet in constant change lies the secret of permanence.<\/span><\/p>\n

                        \n
                      1. Horizontal and Vertical Time<\/strong><\/span><\/li>\n<\/ol>\n

                        Ha\u015flako\u011flu distinguishes between horizontal (chronological) and vertical (existential) time. Each instant participates in both \u2014 flowing in sequence while containing the fullness of being.<\/span><\/p>\n

                          \n
                        1. Brouwer and Intuitionist Mathematics<\/strong><\/span><\/li>\n<\/ol>\n

                          Mathematical entities, for Brouwer, are constructed within the creative activity of consciousness. Time is not measured but produced by the act of awareness. This view transforms Heraclitus\u2019 \u201cbecoming\u201d into a logic of creation.<\/span><\/p>\n

                            \n
                          1. Logic and the Middle Ground<\/strong><\/span><\/li>\n<\/ol>\n

                            Rejecting Aristotle\u2019s Law of the Excluded Middle<\/em>, Brouwer restores the possibility of an \u201cin-between.\u201d Truth becomes processual, not binary. This resonates with Heraclitus\u2019 unity of opposites and Platon\u2019s notion of the metaxu<\/em> \u2014 the space between.<\/span><\/p>\n

                              \n
                            1. The One and the Many<\/strong><\/span><\/li>\n<\/ol>\n

                              Heraclitus, Parmenides, and Plato each grapple with the relation between unity and multiplicity. For Ha\u015flako\u011flu, Brouwer\u2019s mathematics revives this tension: the One exists through the plurality of its manifestations.<\/span><\/p>\n

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

                                Time is the creative rhythm of consciousness. To perceive is to construct; to think is to let being unfold. The subject and the world co-emerge in this rhythm \u2014 an echo of Heraclitus\u2019 \u201cresting in motion.\u201d<\/span><\/p>\n

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

                                The ninth seminar portrays time as both movement and stillness \u2014 a living unity of change. Heraclitus\u2019 river becomes the metaphor for consciousness itself: never the same, yet always whole. Ha\u015flako\u011flu concludes that philosophy begins where one learns to dwell within this flux without losing form.<\/span>
                                \nTo think is to stand within the river and remain.<\/span><\/p>\n

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

                                O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 9. 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-7582","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7582","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=7582"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7582\/revisions"}],"predecessor-version":[{"id":7583,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7582\/revisions\/7583"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7582"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}