{"id":7592,"date":"2025-11-16T20:45:09","date_gmt":"2025-11-16T17:45:09","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7592"},"modified":"2025-11-16T20:45:09","modified_gmt":"2025-11-16T17:45:09","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-14-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-14-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 14. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 14. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

On d\u00f6rd\u00fcnc\u00fc seminer, Parmenides okumalar\u0131n\u0131n en yo\u011fun felsefi a\u015famas\u0131n\u0131 temsil eder. Bu oturumda O\u011fuz Ha\u015flako\u011flu, Parmenides\u2019in \u201c\u00e7\u00fcnk\u00fc idrak bizatihi olmakt\u0131r\u201d \u00f6nermesini felsefe tarihinin d\u00f6n\u00fcm noktas\u0131 olarak ele al\u0131r. Bu c\u00fcmle, d\u00fc\u015f\u00fcncenin \u00f6z\u00fcn\u00fc belirleyen bir s\u0131n\u0131r ifadesidir; \u00e7\u00fcnk\u00fc burada d\u00fc\u015f\u00fcnme ve var olma ayn\u0131 d\u00fczlemde \u00f6zde\u015fle\u015fir. Seminerin amac\u0131, bu \u00f6zde\u015fli\u011fin hem ontolojik hem epistemolojik sonu\u00e7lar\u0131n\u0131 a\u00e7\u0131mlamak ve Bat\u0131 felsefesinin tamam\u0131nda b\u0131rakt\u0131\u011f\u0131 yank\u0131y\u0131 g\u00f6stermektir.<\/span><\/p>\n

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

    \n
  1. Mithos ve Logos Aras\u0131ndaki Gerilim<\/strong><\/span><\/li>\n<\/ol>\n

    Parmenides\u2019in kulland\u0131\u011f\u0131 \u201cmithos\u201d kavram\u0131, Ha\u015flako\u011flu taraf\u0131ndan \u201cs\u00f6z\u201d anlam\u0131nda yorumlan\u0131r. Bu ba\u011flamda Logos ile Mithos aras\u0131nda keskin bir kar\u015f\u0131tl\u0131k yoktur; her ikisi de hakikatin farkl\u0131 bi\u00e7imlerde dile geli\u015fidir. Logos, akl\u0131n d\u00fczenini temsil ederken, Mithos bu d\u00fczenin ya\u015fayan ve sezgisel y\u00f6n\u00fcn\u00fc ta\u015f\u0131r. Bu birlik, dilin hem anlam hem de varl\u0131k alan\u0131n\u0131 kapsar.<\/span><\/p>\n

      \n
    1. Noesis ve \u0130drak<\/strong><\/span><\/li>\n<\/ol>\n

      Ha\u015flako\u011flu, Parmenides\u2019in \u201cnoesis\u201d kavram\u0131n\u0131 yaln\u0131zca d\u00fc\u015f\u00fcnme de\u011fil, \u201cidrak etme\u201d bi\u00e7iminde a\u00e7\u0131klar. \u0130drak, zihinsel bir eylemden \u00e7ok, varolu\u015fsal bir haldir. Doksik (g\u00f6r\u00fcn\u00fc\u015fe ait) idrak ile aletik (hakikate ait) idrak aras\u0131nda s\u00fcrekli bir ge\u00e7i\u015f vard\u0131r. Bu ge\u00e7i\u015f, bilgi edinme de\u011fil, idrak derecelerinin ar\u0131nmas\u0131 yoluyla ger\u00e7ekle\u015fir. Dolay\u0131s\u0131yla hakikate ula\u015fmak, d\u00fc\u015f\u00fcnmekten \u00e7ok \u201colmay\u0131\u201d \u00f6\u011frenmektir.<\/span><\/p>\n

        \n
      1. \u201c\u0130drak Bizatihi Olmakt\u0131r\u201d \u2013 D\u00fc\u015f\u00fcncenin Tekilli\u011fi<\/strong><\/span><\/li>\n<\/ol>\n

        Seminerin merkezinde yer alan bu \u00f6nerme, Ha\u015flako\u011flu taraf\u0131ndan \u201cd\u00fc\u015f\u00fcncenin tekilli\u011fi\u201d olarak tan\u0131mlan\u0131r. Burada \u00f6zne ve nesne, bilme ve var olma, i\u00e7 ve d\u0131\u015f ayr\u0131mlar\u0131 ortadan kalkar. D\u00fc\u015f\u00fcnmek, var olmakla \u00f6zde\u015ftir. Bu, d\u00fc\u015f\u00fcncenin kendi s\u0131n\u0131r\u0131na dayand\u0131\u011f\u0131 noktad\u0131r; t\u0131pk\u0131 fiziksel olarak bir kara deli\u011fin olay ufku gibi, burada da d\u00fc\u015f\u00fcnce kendi i\u00e7ine \u00e7\u00f6ker ve kendi varl\u0131\u011f\u0131yla \u00f6zde\u015fle\u015fir.<\/span><\/p>\n

          \n
        1. Husserl ve Noetik\u2013Noematik \u0130li\u015fki<\/strong><\/span><\/li>\n<\/ol>\n

          Ha\u015flako\u011flu, Husserl\u2019in fenomenolojisinde ortaya \u00e7\u0131kan noetik\u2013noematik ili\u015fkiyi Parmenides\u2019in d\u00fc\u015f\u00fcncesiyle kar\u015f\u0131la\u015ft\u0131r\u0131r. Husserl, \u00f6zne\u2013nesne ayr\u0131m\u0131n\u0131 a\u015fmak isterken, bu ayr\u0131m\u0131 yeniden kurmak zorunda kal\u0131r. Bu \u00e7\u0131kmaz, Parmenides\u2019in \u201cidrak olmak\u201d \u00f6zde\u015fli\u011finin tam olarak kavranamamas\u0131ndan kaynaklan\u0131r. Parmenides\u2019in d\u00fc\u015f\u00fcncesinde idrak eden ve idrak edilen ayr\u0131m\u0131 yoktur; ikisi ayn\u0131 ger\u00e7ekli\u011fin farkl\u0131 ifadeleridir.<\/span><\/p>\n

            \n
          1. Dil, Ger\u00e7eklik ve Hi\u00e7lik<\/strong><\/span><\/li>\n<\/ol>\n

            Parmenides\u2019in \u201colmayan olmaz\u201d ilkesi, dilin s\u0131n\u0131rlar\u0131n\u0131 belirler. Dil, \u201chi\u00e7lik\u201d \u00fczerine konu\u015fabilir; ancak hi\u00e7lik kendisi hakk\u0131nda konu\u015famaz. B\u00f6ylece dilin s\u0131n\u0131r\u0131, varl\u0131\u011f\u0131n s\u0131n\u0131r\u0131yla \u00f6zde\u015fle\u015fir. Bu durum, Parmenides\u2019in felsefesinde hem mant\u0131ksal hem ontolojik bir kapal\u0131 daire olu\u015fturur: Hakikat, yaln\u0131zca var olan\u0131n alan\u0131nda m\u00fcmk\u00fcnd\u00fcr.<\/span><\/p>\n

              \n
            1. Mant\u0131\u011f\u0131n Do\u011fu\u015fu ve \u201c\u00dc\u00e7\u00fcnc\u00fc Halin \u0130mk\u00e2ns\u0131zl\u0131\u011f\u0131\u201d<\/strong><\/span><\/li>\n<\/ol>\n

              Parmenides\u2019in \u201cya vard\u0131r ya yoktur\u201d bi\u00e7imindeki \u00f6nermesi, Aristoteles\u2019in \u201c\u00fc\u00e7\u00fcnc\u00fc halin imk\u00e2ns\u0131zl\u0131\u011f\u0131\u201d ilkesine d\u00f6n\u00fc\u015f\u00fcr. Bu, mant\u0131\u011f\u0131n temellerinin at\u0131ld\u0131\u011f\u0131 and\u0131r. Ha\u015flako\u011flu, bu noktay\u0131 felsefenin en kritik d\u00f6n\u00fc\u015f\u00fcmlerinden biri olarak yorumlar; \u00e7\u00fcnk\u00fc burada felsefe, varl\u0131k \u00fczerine d\u00fc\u015f\u00fcnmeden, d\u00fc\u015f\u00fcncenin bi\u00e7imine d\u00f6n\u00fc\u015f\u00fcr.<\/span><\/p>\n

                \n
              1. Parmenides\u2019ten Hegel\u2019e: Olu\u015fun Diyalekti\u011fi<\/strong><\/span><\/li>\n<\/ol>\n

                Parmenides\u2019in varl\u0131k\u2013yokluk kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 Hegel\u2019in varl\u0131k\u2013olu\u015f diyalekti\u011fiyle ili\u015fkilendiren Ha\u015flako\u011flu, Hegel\u2019in d\u00fc\u015f\u00fcncesini Parmenides\u2019ten do\u011fan bir devaml\u0131l\u0131k i\u00e7inde de\u011ferlendirir. Hegel\u2019de saf varl\u0131k ile saf yokluk \u00f6zde\u015fle\u015fir ve bu \u00f6zde\u015flik \u201colu\u015f\u201d kavram\u0131n\u0131 \u00fcretir. B\u00f6ylece Parmenides\u2019in d\u00fc\u015f\u00fcncesi, diyalekti\u011fin k\u00f6kenine d\u00f6n\u00fc\u015f\u00fcr.<\/span><\/p>\n

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

                On d\u00f6rd\u00fcnc\u00fc seminer, Parmenides\u2019in \u201cidrak bizatihi olmakt\u0131r\u201d \u00f6nermesini felsefi d\u00fc\u015f\u00fcncenin ba\u015flang\u0131c\u0131 ve s\u0131n\u0131r\u0131 olarak ele al\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re bu ifade, t\u00fcm d\u00fc\u015f\u00fcnme bi\u00e7imlerinin temelinde yer al\u0131r: Bilmekle olmak, birbirinden ayr\u0131lamaz. Felsefe, bu \u00f6zde\u015fli\u011fin yank\u0131s\u0131d\u0131r.<\/span>
                \n\u0130drak eden, var oland\u0131r; var olan, idrak edendir.<\/span><\/p>\n

                 <\/p>\n

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

                The fourteenth seminar explores Parmenides\u2019 statement \u201cfor perception itself is being,\u201d which Ha\u015flako\u011flu calls the singularity of thought. It marks the point where thinking and being converge, establishing the foundation of Western metaphysics. The seminar aims to analyze this unity and its implications for the history of philosophy.<\/span><\/p>\n

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

                  \n
                1. Between Myth and Logos<\/strong><\/span><\/li>\n<\/ol>\n

                  In Parmenides, mythos<\/em> and logos<\/em> are not opposites but complementary forms of truth. Language is both rational and experiential, expressing the living structure of being.<\/span><\/p>\n

                    \n
                  1. Noesis as Perception<\/strong><\/span><\/li>\n<\/ol>\n

                    Noesis<\/em> means perception rather than mere thought. It describes an existential mode of awareness. The transition from doxa<\/em> (appearance) to aletheia<\/em> (truth) is a process of purification rather than acquisition of knowledge.<\/span><\/p>\n

                      \n
                    1. The Singularity of Thought<\/strong><\/span><\/li>\n<\/ol>\n

                      \u201cTo perceive is to be.\u201d This identity collapses the subject\u2013object divide. Thought does not represent being; it is being. Philosophy reaches its own limit in this identity \u2014 the point where thinking becomes existence.<\/span><\/p>\n

                        \n
                      1. Husserl\u2019s Correlation<\/strong><\/span><\/li>\n<\/ol>\n

                        Husserl\u2019s phenomenology repeats Parmenides\u2019 unity but fails to preserve it, reintroducing dualism between consciousness and object. Parmenides eliminates this by affirming their ontological unity.<\/span><\/p>\n

                          \n
                        1. Language and Nothingness<\/strong><\/span><\/li>\n<\/ol>\n

                          Language can speak of \u201cnothing,\u201d but nothing cannot speak of itself. Hence, the boundary of language is the boundary of being. Parmenides\u2019 logic confines truth within the domain of what exists.<\/span><\/p>\n

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

                            The Aristotelian law of the excluded middle arises from Parmenides\u2019 assertion that \u201cthere is no third way.\u201d This principle grounds formal logic but also closes the openness of thought.<\/span><\/p>\n

                              \n
                            1. From Parmenides to Hegel<\/strong><\/span><\/li>\n<\/ol>\n

                              Hegel reinterprets Parmenides\u2019 opposition between being and non-being through the dialectic of becoming. Philosophy thus unfolds as the continuous mediation of this ancient identity.<\/span><\/p>\n

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

                              The fourteenth seminar shows that all Western philosophy originates from Parmenides\u2019 insight that thought and being are one. To think is to be; to be is to think. This is the eternal echo of philosophy itself.<\/span><\/p>\n

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

                              O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 14. 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-7592","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7592","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=7592"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7592\/revisions"}],"predecessor-version":[{"id":7593,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7592\/revisions\/7593"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7592"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}