{"id":7594,"date":"2025-11-16T20:46:32","date_gmt":"2025-11-16T17:46:32","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7594"},"modified":"2025-11-16T20:46:32","modified_gmt":"2025-11-16T17:46:32","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-15-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-15-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 15. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 15. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Bu seminer, Parmenides d\u00fc\u015f\u00fcncesinde \u201cdairesellik\u201d<\/em>, \u201cs\u00fcr\u00fcklenen idrak\u201d<\/em> ve \u201cmant\u0131\u011f\u0131n do\u011fu\u015fu\u201d<\/em> meselelerini derinlemesine tart\u0131\u015f\u0131r. O\u011fuz Ha\u015flako\u011flu, bu oturumu \u201cmant\u0131\u011f\u0131n do\u011fum an\u0131na\u201d d\u00f6n\u00fc\u015f olarak niteler. Burada temel soru, d\u00fc\u015f\u00fcncenin kendisini nas\u0131l kendi i\u00e7ine kapatt\u0131\u011f\u0131, yani varl\u0131k ile d\u00fc\u015f\u00fcncenin nas\u0131l \u00f6zde\u015fle\u015fti\u011fi sorusudur. Ha\u015flako\u011flu\u2019na g\u00f6re Parmenides\u2019te mant\u0131k, varl\u0131\u011f\u0131n bi\u00e7imi de\u011fil, varl\u0131\u011f\u0131n kendisidir.<\/span><\/p>\n

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

    \n
  1. Dairesellik ve Ba\u015flang\u0131c\u0131n \u0130mk\u00e2ns\u0131zl\u0131\u011f\u0131<\/strong><\/span><\/li>\n<\/ol>\n

    Parmenides\u2019in d\u00fc\u015f\u00fcncesi, \u00e7izgisel de\u011fil daireseldir. Bu nedenle bir ba\u015flang\u0131\u00e7 ya da biti\u015f noktas\u0131 yoktur. Bir kez bu daireye girildi\u011finde, d\u00fc\u015f\u00fcnce kendi kayna\u011f\u0131n\u0131 kaybeder. Ha\u015flako\u011flu bunu \u015f\u00f6yle a\u00e7\u0131klar:<\/span>
    \n\u201cParmenides\u2019te ba\u015flamak diye bir \u015fey yoktur; \u00e7\u00fcnk\u00fc ba\u015flad\u0131\u011f\u0131n yer zaten biti\u015ftir.\u201d<\/em><\/span>
    \nBu dairesellik, d\u00fc\u015f\u00fcncenin kendi \u00fczerine kapanmas\u0131n\u0131 ve her tart\u0131\u015fman\u0131n sonunda tekrar \u201cvarl\u0131k\u201d kavram\u0131na d\u00f6n\u00fclmesini zorunlu k\u0131lar. Bu, totolojik bir yap\u0131 olu\u015fturur.<\/span><\/p>\n

      \n
    1. Totoloji ve Mant\u0131\u011f\u0131n Ontolojik Temeli<\/strong><\/span><\/li>\n<\/ol>\n

      Ha\u015flako\u011flu, Parmenides\u2019in totolojisini yaln\u0131zca mant\u0131ksal de\u011fil, ontolojik bir zorunluluk olarak yorumlar. Parmenides\u2019te mant\u0131k ile varl\u0131k birbirinden ayr\u0131 de\u011fildir:<\/span>
      \nMant\u0131k = Logos = Varl\u0131\u011f\u0131n bi\u00e7imi de\u011fil, varl\u0131\u011f\u0131n kendisidir.<\/span>
      \nBu y\u00fczden Parmenides d\u00fc\u015f\u00fcncesi, hem formal mant\u0131\u011f\u0131n temeli hem de metafizi\u011fin \u00e7ekirde\u011fidir. Mant\u0131\u011f\u0131n \u00fc\u00e7 ilkesi (\u00f6zde\u015flik, \u00e7eli\u015fmezlik, \u00fc\u00e7\u00fcnc\u00fc halin imk\u00e2ns\u0131zl\u0131\u011f\u0131) burada ilk kez g\u00f6r\u00fcn\u00fcr hale gelir.<\/span><\/p>\n

        \n
      1. \u00dc\u00e7\u00fcnc\u00fc Yol ve Excluded Middle \u0130lkesi<\/strong><\/span><\/li>\n<\/ol>\n

        Parmenides\u2019in \u201c\u00fc\u00e7\u00fcnc\u00fc yol yoktur\u201d ifadesi, Aristoteles\u2019in \u00dc\u00e7\u00fcnc\u00fc Halin \u0130mk\u00e2ns\u0131zl\u0131\u011f\u0131 (Excluded Middle)<\/em> ilkesine d\u00f6n\u00fc\u015f\u00fcr. Ha\u015flako\u011flu, bu ilkenin felsefe tarihindeki yanl\u0131\u015f anla\u015f\u0131lmalar\u0131n\u0131 ele\u015ftirir. Ona g\u00f6re bu ilke, yaln\u0131zca mant\u0131ksal bir d\u00fczenleme de\u011fil, varl\u0131\u011f\u0131n bir zorunlulu\u011fudur.<\/span>
        \nPlaton\u2019un Sofist<\/em> diyalo\u011funda \u201cara yol\u201d a\u00e7ma \u00e7abas\u0131 ise bu kat\u0131 yap\u0131ya bir nefes kazand\u0131r\u0131r. Ancak bu, Parmenides\u2019in d\u00fc\u015f\u00fcncesine yap\u0131lan \u201cbaba katli\u201ddir.<\/span><\/p>\n

          \n
        1. Nos\u2019un S\u00fcr\u00fcklenmesi: \u0130drakin \u00c7\u00f6k\u00fc\u015f\u00fc<\/strong><\/span><\/li>\n<\/ol>\n

          Ha\u015flako\u011flu, Parmenides\u2019in \u201ciki ba\u015fl\u0131 faniler\u201d ifadesini ayr\u0131nt\u0131l\u0131 bi\u00e7imde yorumlar. Buradaki nos<\/em> (idrak) \u00e7al\u0131\u015fmaz hale gelir \u2014 amekane<\/em> olur. Bu \u201cmekanizman\u0131n i\u015flememesi\u201d anlam\u0131na gelir:<\/span><\/p>\n

          \u201cNos \u00e7al\u0131\u015fm\u0131yor; \u00e7\u00fcnk\u00fc s\u00fcr\u00fckleniyor.\u201d<\/span>
          \nNos\u2019un s\u00fcr\u00fcklenmesi, idrakin sabitli\u011fini yitirmesi ve duyular\u0131n pe\u015fine d\u00fc\u015fmesidir. B\u00f6ylece idrak (noesis) art\u0131k \u201colmak\u201dla \u00f6zde\u015f de\u011fildir; duyusal d\u00fcnyan\u0131n de\u011fi\u015fiminde s\u00fcr\u00fcklenir. Bu, doxa<\/em>\u2019n\u0131n (g\u00f6r\u00fcn\u00fc\u015f bilgisinin) do\u011fu\u015fudur.<\/span><\/p>\n

            \n
          1. Duyular ve \u0130drak Aras\u0131ndaki \u00c7at\u0131\u015fma<\/strong><\/span><\/li>\n<\/ol>\n

            S\u00fcr\u00fcklenen idrak, duyusal d\u00fcnyan\u0131n ak\u0131\u015f\u0131na kap\u0131larak \u201cvarl\u0131k\u201dtan kopar. Ha\u015flako\u011flu bu durumu \u015f\u00f6yle a\u00e7\u0131klar:<\/span>
            \n\u201cNos, eynai (olmak) ile ba\u011f\u0131n\u0131 kopard\u0131\u011f\u0131 anda, doxan\u0131n d\u00fcnyas\u0131nda savrulmaya ba\u015flar.\u201d<\/span>
            \nBu noktada nos<\/em> art\u0131k hakikatin de\u011fil, g\u00f6r\u00fcn\u00fc\u015f\u00fcn arac\u0131 olur. \u0130drak, duyusal olan\u0131n etkisiyle \u201c\u00e7ift ba\u015fl\u0131\u201d hale gelir; hem g\u00f6rmek ister hem de g\u00f6remedi\u011fini kavrayamaz.<\/span><\/p>\n

              \n
            1. Platon\u2019un Ma\u011faras\u0131 ve Parmenides\u2019in Fanileri<\/strong><\/span><\/li>\n<\/ol>\n

              Parmenides\u2019in \u201cdilsizler, k\u00f6rler, \u015fa\u015fk\u0131nlar\u201d ifadesi, Ha\u015flako\u011flu\u2019na g\u00f6re Platon\u2019un ma\u011fara istiaresinin k\u00f6kenidir.<\/span>
              \nMa\u011faradaki mahk\u00fbmlar gibi, Parmenides\u2019in fanileri de g\u00f6lgeleri ger\u00e7ek zanneder. Bu nedenle \u201ciki ba\u015fl\u0131l\u0131k\u201d (dikranoi), bilginin de\u011fil, yanl\u0131\u015f bilginin simgesidir. Ha\u015flako\u011flu, bunu \u201cyanl\u0131\u015f hayat\u0131 do\u011fru ya\u015fama \u00e7abas\u0131\u201d<\/em> olarak yorumlar.<\/span><\/p>\n

                \n
              1. Olmak ve Olmamay\u0131 Ayn\u0131 Addetmek<\/strong><\/span><\/li>\n<\/ol>\n

                Parmenides\u2019in fanileri \u201colmak\u201d ve \u201colmamak\u201d\u0131 ayn\u0131 addederler \u2014 yani \u00e7eli\u015fmezlik ilkesini ihlal ederler.<\/span>
                \nBu durum, Adorno\u2019nun \u201cyanl\u0131\u015f d\u00fcnya\u201d kavram\u0131na ba\u011flan\u0131r.<\/span>
                \nHa\u015flako\u011flu\u2019na g\u00f6re, \u201colma ve olmamay\u0131 ayn\u0131 saymak\u201d, d\u00fc\u015f\u00fcncenin kendi temelini yitirmesidir. \u00c7\u00fcnk\u00fc varl\u0131k, art\u0131k bir sabit de\u011fil, bir yan\u0131lsama haline gelir.<\/span><\/p>\n

                  \n
                1. Palintropos ve Herakleitos\u2019la Ba\u011flant\u0131<\/strong><\/span><\/li>\n<\/ol>\n

                  Seminerin en dikkat \u00e7ekici k\u0131sm\u0131, Palintropos<\/em> kavram\u0131 \u00fczerinden Parmenides ve Herakleitos\u2019un kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131d\u0131r.<\/span>
                  \nParmenides, \u201cher \u015feyin geri d\u00f6n\u00fc\u015fl\u00fc yolu\u201dndan bahseder. Herakleitos\u2019ta ise bu, \u201cyay\u0131n u\u00e7lar\u0131n\u0131n gerilerek birle\u015fmesi\u201d anlam\u0131na gelir.<\/span>
                  \nHa\u015flako\u011flu burada iki d\u00fc\u015f\u00fcn\u00fcr\u00fcn benzerli\u011fini de\u011fil, ayn\u0131 kelimenin iki z\u0131t anlamda kullan\u0131l\u0131\u015f\u0131n\u0131 vurgular:<\/span><\/p>\n

                    \n
                  • Parmenides\u2019te: Palintropos, d\u00f6ng\u00fcn\u00fcn kapan\u0131\u015f\u0131, d\u00fc\u015f\u00fcncenin kendi i\u00e7ine d\u00f6nmesi.<\/span><\/li>\n
                  • Herakleitos\u2019ta: Palintonos, gerilimdeki birlik, kar\u015f\u0131tlar\u0131n uzla\u015fmas\u0131.<\/span>
                    \nBu fark, Bat\u0131 d\u00fc\u015f\u00fcncesindeki \u201cvarl\u0131k\u2013olu\u015f\u201d ayr\u0131m\u0131n\u0131n temelidir.<\/span><\/li>\n<\/ul>\n
                      \n
                    1. Elenkos ve Logos\u2019un \u00d6zde\u015fli\u011fi<\/strong><\/span><\/li>\n<\/ol>\n

                      Parmenides\u2019in \u201cpoliderin elenkos\u201d ifadesi, literat\u00fcrde en \u00e7ok tart\u0131\u015f\u0131lan b\u00f6l\u00fcmlerden biridir.<\/span>
                      \nHa\u015flako\u011flu bu ifadeyi \u015f\u00f6yle yorumlar:<\/span><\/p>\n

                      \u201cElenkos, logos\u2019un ta kendisidir; onun kar\u015f\u0131t\u0131 de\u011fil.\u201d<\/span>
                      \nYani elenkos<\/em> (kar\u015f\u0131la\u015ft\u0131rma, s\u0131nama, ispat) ile logos<\/em> (s\u00f6ylem) \u00f6zde\u015ftir. Burada elenkos<\/em>, yaln\u0131zca kar\u015f\u0131 taraf\u0131 \u00e7\u00fcr\u00fctme de\u011fil, d\u00fc\u015f\u00fcncenin kendisini kan\u0131tlama bi\u00e7imidir.<\/span>
                      \nB\u00f6ylece mant\u0131k, sadece ifade bi\u00e7imi de\u011fil, varl\u0131\u011f\u0131n kendini a\u00e7ma tarz\u0131 olur.<\/span><\/p>\n

                        \n
                      1. Tenzih ve Te\u015fbih \u2013 Logos\u2019un Teolojik Boyutu<\/strong><\/span><\/li>\n<\/ol>\n

                        Seminerin sonunda Ha\u015flako\u011flu, logos\u2019u \u201cidrak ile varl\u0131\u011f\u0131n \u00f6zde\u015fli\u011finin s\u00f6ylemi\u201d olarak tan\u0131mlar:<\/span>
                        \n\u201c\u0130drakin bizatihi olmak olu\u015funun idraki \u2013 i\u015fte bu logostur.\u201d<\/span>
                        \nBu tan\u0131m, logosu t\u00fcm\u00fcyle \u201ctenzih\u201de dayand\u0131r\u0131r; yani varl\u0131k mutlak bir h\u00e2le gelir.<\/span>
                        \nPlaton\u2019un mimesis<\/em> kavram\u0131 ise bu mutlakl\u0131\u011fa te\u015fbih yoluyla anlam kazand\u0131r\u0131r. B\u00f6ylece felsefe, \u201ctenzih ile te\u015fbih\u201d aras\u0131nda s\u00fcrekli gidip gelen bir hareket olarak tan\u0131mlan\u0131r.<\/span><\/p>\n

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

                        Bu seminer, Parmenides\u2019in dairesel d\u00fc\u015f\u00fcncesini mant\u0131\u011f\u0131n ve varl\u0131\u011f\u0131n \u00f6zde\u015fli\u011fi ba\u011flam\u0131nda yorumlar.<\/span>
                        \nHa\u015flako\u011flu\u2019nun temel tezi \u015fudur:<\/span>
                        \nMant\u0131k, varl\u0131\u011f\u0131n formu de\u011fil, varl\u0131\u011f\u0131n kendisidir.<\/span>
                        \nBu nedenle d\u00fc\u015f\u00fcnmek, yaln\u0131zca bir faaliyet de\u011fil, var olman\u0131n ta kendisidir.<\/span>
                        \nParmenides\u2019in \u201cidrak bizatihi olmakt\u0131r\u201d \u00f6nermesi, burada hem dilin, hem mant\u0131\u011f\u0131n, hem de varl\u0131\u011f\u0131n kayna\u011f\u0131na d\u00f6n\u00fc\u015f\u00fcr.<\/span>
                        \nFelsefe, dairenin i\u00e7inde d\u00f6nen bu tek c\u00fcmledir.<\/span><\/p>\n

                         <\/p>\n

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

                        The fifteenth seminar explores the circular structure of Parmenides\u2019 thought and the origins of logic within ontology. Ha\u015flako\u011flu describes this as the moment when logic and being become identical \u2014 where thought no longer represents reality but is reality itself.<\/span><\/p>\n

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

                          \n
                        1. Circularity and the Absence of Beginning<\/strong><\/span><\/li>\n<\/ol>\n

                          Parmenides rejects linear reasoning. Once one enters the circle of being, beginning and end coincide. Thought can no longer trace its starting point.<\/span><\/p>\n

                            \n
                          1. Logic as Ontology<\/strong><\/span><\/li>\n<\/ol>\n

                            Logic is not a tool but the very structure of being. The principles of identity, non-contradiction, and excluded middle arise here as the ontological grammar of existence.<\/span><\/p>\n

                              \n
                            1. The Third Way and Excluded Middle<\/strong><\/span><\/li>\n<\/ol>\n

                              The \u201cno third way\u201d statement becomes Aristotle\u2019s law of excluded middle. Yet Plato reopens the middle path in the Sophist<\/em>, symbolizing the rebirth of movement and becoming.<\/span><\/p>\n

                                \n
                              1. The Drift of Nous<\/strong><\/span><\/li>\n<\/ol>\n

                                Nous<\/em> (intellect) fails to operate \u2014 it drifts (planktonic nous<\/em>). This means perception loses its anchor in being. The drifting of nous<\/em> marks the fall from truth (aletheia<\/em>) to opinion (doxa<\/em>).<\/span><\/p>\n

                                  \n
                                1. The Two-Headed Mortals<\/strong><\/span><\/li>\n<\/ol>\n

                                  The \u201ctwo-headed mortals\u201d symbolize the divided consciousness of sensory existence. They both see and fail to see \u2014 caught between appearance and truth, like Plato\u2019s prisoners in the cave.<\/span><\/p>\n

                                    \n
                                  1. Sameness of Being and Non-Being<\/strong><\/span><\/li>\n<\/ol>\n

                                    To equate being and non-being violates the law of non-contradiction. Yet this is the essence of the \u201cwrong world,\u201d a life lived through illusion.<\/span><\/p>\n

                                      \n
                                    1. Palintropos and the Paradox of Return<\/strong><\/span><\/li>\n<\/ol>\n

                                      The term Palintropos<\/em> links Parmenides and Heraclitus. In Parmenides it means return to closure; in Heraclitus, tension within unity. The comparison exposes the split between ontology and flux.<\/span><\/p>\n

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

                                        Elenchos is not a refutation but the activity of logos itself \u2014 the reflective proof of being through language. It is the self-verification of thought.<\/span><\/p>\n

                                          \n
                                        1. Theology of Logos<\/strong><\/span><\/li>\n<\/ol>\n

                                          Ha\u015flako\u011flu interprets logos as \u201cthe awareness of being as perception.\u201d In this way, logos becomes a gesture of transcendence (tenzih<\/em>), while Plato\u2019s mimesis<\/em> restores resemblance (te\u015fbih<\/em>). Philosophy thus oscillates between pure transcendence and expressive embodiment.<\/span><\/p>\n

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

                                          The fifteenth seminar concludes that logic, thought, and being are one and the same. To think is to exist; to exist is to think. All philosophy is a rearticulation of this truth within the circle of being \u2014 where every beginning is already an end.<\/span><\/p>\n

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

                                          O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 15. 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-7594","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7594","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=7594"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7594\/revisions"}],"predecessor-version":[{"id":7595,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7594\/revisions\/7595"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7594"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}