{"id":7600,"date":"2025-11-16T20:49:18","date_gmt":"2025-11-16T17:49:18","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7600"},"modified":"2025-11-16T20:49:18","modified_gmt":"2025-11-16T17:49:18","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-18-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-18-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 18. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 18. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

On sekizinci seminer, Parmenides\u2019in duo morphos<\/em> yani \u201c\u00e7ift bi\u00e7imli varl\u0131k\u201d anlay\u0131\u015f\u0131n\u0131 temel alarak, d\u00fc\u015f\u00fcnme, bi\u00e7im ve dil aras\u0131ndaki ili\u015fkiyi derinlemesine tart\u0131\u015f\u0131r. O\u011fuz Ha\u015flako\u011flu bu seminerde, morfos<\/em>, gnomas<\/em> ve onomazeyn<\/em> kavramlar\u0131 \u00fczerinden, adland\u0131rman\u0131n (isim vermenin) hakikatle ili\u015fkisini felsefi d\u00fczlemde a\u00e7ar. Seminerin amac\u0131, varl\u0131\u011f\u0131n bi\u00e7im kazan\u0131\u015f\u0131n\u0131 yaln\u0131zca duyusal bir form de\u011fil, d\u00fc\u015f\u00fcncenin kendi i\u00e7 s\u0131n\u0131rland\u0131rma edimi olarak anlamakt\u0131r. B\u00f6ylece Parmenides\u2019in hakikat \u00f6\u011fretisi, Herakleitos\u2019un de\u011fi\u015fim d\u00fc\u015f\u00fcncesiyle birlikte yeniden de\u011ferlendirilir.<\/span><\/p>\n

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

    \n
  1. Morfos, Gnomas ve Onomazeyn: Bi\u00e7im, Bilgi ve Adland\u0131rma<\/strong><\/span><\/li>\n<\/ol>\n

    Seminerin merkezinde, bu \u00fc\u00e7 kavram\u0131n olu\u015fturdu\u011fu ontolojik \u00fc\u00e7leme vard\u0131r.<\/span><\/p>\n

      \n
    • Morfos<\/em> (bi\u00e7im), varl\u0131\u011f\u0131n g\u00f6r\u00fcn\u00fcr hale geli\u015fidir.<\/span><\/li>\n
    • Gnomas<\/em> (bilgi), bi\u00e7imin idrak edilmesidir.<\/span><\/li>\n
    • Onomazeyn<\/em> (adland\u0131rma), bi\u00e7imlenmi\u015f bilginin dile ta\u015f\u0131nmas\u0131d\u0131r.<\/span>
      \nHa\u015flako\u011flu\u2019na g\u00f6re bu \u00fc\u00e7\u00fc birbirinden ayr\u0131 d\u00fc\u015f\u00fcn\u00fclemez: bi\u00e7im, bilgi ve dil ayn\u0131 hakikatin farkl\u0131 tezah\u00fcrleridir.<\/span><\/li>\n<\/ul>\n
        \n
      1. \u00c7ift Bi\u00e7imlilik: Duo Morphos ve Yan\u0131lsama<\/strong><\/span><\/li>\n<\/ol>\n

        Parmenides\u2019in \u201ciki bi\u00e7imli varl\u0131k\u201d \u00f6\u011fretisi, varl\u0131k\u2013yokluk, gece\u2013g\u00fcnd\u00fcz, \u0131\u015f\u0131k\u2013karanl\u0131k gibi z\u0131tl\u0131klar \u00fczerinden a\u00e7\u0131klan\u0131r. Bu ikilik, d\u00fc\u015f\u00fcncenin kendi i\u00e7inde yaratt\u0131\u011f\u0131 bir yan\u0131lsamad\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re \u201c\u00e7ift bi\u00e7imlilik\u201d, d\u00fc\u015f\u00fcnmenin b\u00f6l\u00fcnmesinin ifadesidir. Hakikat, bu ikili\u011fin \u00f6tesinde, birli\u011fin sessizli\u011finde bulunur.<\/span><\/p>\n

          \n
        1. S\u0131n\u0131r ve Bi\u00e7im: Peras ve Morfos<\/strong><\/span><\/li>\n<\/ol>\n

          Her bi\u00e7im bir s\u0131n\u0131rd\u0131r. Parmenides\u2019te peras<\/em> (s\u0131n\u0131r) varl\u0131\u011f\u0131n tan\u0131mlanma zorunlulu\u011funu, morfos<\/em> ise bu s\u0131n\u0131r\u0131n g\u00f6r\u00fcn\u00fc\u015f\u00fcn\u00fc temsil eder. Bu nedenle d\u00fc\u015f\u00fcnmek, s\u0131n\u0131r koymakt\u0131r; idrak, s\u0131n\u0131rlama eylemiyle birlikte olu\u015fur. Ha\u015flako\u011flu bu durumu \u201cd\u00fc\u015f\u00fcncenin kendi mek\u00e2n\u0131n\u0131 \u00e7izmesi\u201d olarak tan\u0131mlar.<\/span><\/p>\n

            \n
          1. Doxa ve Aletheia: G\u00f6r\u00fcn\u00fc\u015f ve Hakikat<\/strong><\/span><\/li>\n<\/ol>\n

            Seminerde doxa<\/em> (san\u0131) ile aletheia<\/em> (hakikat) aras\u0131ndaki fark yeniden ele al\u0131n\u0131r.<\/span>
            \nDoxa, bi\u00e7imlerin \u00e7oklu\u011funda gezinir; aletheia ise birli\u011fin a\u00e7\u0131kl\u0131\u011f\u0131nda kal\u0131r.<\/span>
            \nParmenides\u2019e g\u00f6re duyular doxa<\/em>\u2019n\u0131n alan\u0131d\u0131r, ak\u0131l ise aletheia<\/em>\u2019n\u0131n. Ha\u015flako\u011flu, bu ayr\u0131m\u0131 yaln\u0131zca epistemolojik de\u011fil, ontolojik bir k\u0131r\u0131lma olarak yorumlar: \u201cBilgi, g\u00f6r\u00fcn\u00fc\u015f\u00fc de\u011fil, varl\u0131\u011f\u0131n kendisini kavramakt\u0131r.\u201d<\/em><\/span><\/p>\n

              \n
            1. Herakleitos ve Gerilimdeki Birlik<\/strong><\/span><\/li>\n<\/ol>\n

              Herakleitos\u2019un \u201cgerilimdeki kar\u015f\u0131tl\u0131k\u201d \u00f6\u011fretisi, Parmenides\u2019in \u201c\u00e7ift bi\u00e7imlilik\u201d kavram\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131r.<\/span>
              \nParmenides\u2019te z\u0131tl\u0131k d\u00fc\u015f\u00fcnceyi b\u00f6lerken, Herakleitos\u2019ta bu z\u0131tl\u0131k birlik \u00fcretir.<\/span>
              \nHa\u015flako\u011flu bu fark\u0131 \u201csessiz birlik\u201d ile \u201cg\u00fcr\u00fclt\u00fcl\u00fc birlik\u201d aras\u0131ndaki fark olarak niteler: biri dura\u011fan, di\u011feri devingen; fakat her ikisi de ayn\u0131 hakikatin iki farkl\u0131 dili olarak anla\u015f\u0131l\u0131r.<\/span><\/p>\n

                \n
              1. Platon\u2019un Miras\u0131: Eidos ve Kora<\/strong><\/span><\/li>\n<\/ol>\n

                Seminerde Platon\u2019un Timaeus<\/em> ve Sofist<\/em> diyaloglar\u0131 \u00fczerinden Parmenides\u2019in miras\u0131 tart\u0131\u015f\u0131l\u0131r. Eidos<\/em> (idea) Parmenides\u2019in morfos<\/em> kavram\u0131n\u0131 yeniden \u015fekillendirirken, kora<\/em> kavram\u0131 varl\u0131\u011f\u0131n bi\u00e7imlenme alan\u0131n\u0131 temsil eder. Bu b\u00f6l\u00fcmde Ha\u015flako\u011flu, Platon\u2019un felsefeyi Parmenides\u2019ten devrald\u0131\u011f\u0131, ancak \u201chareket\u201di yeniden felsefeye katt\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesini geli\u015ftirir.<\/span><\/p>\n

                  \n
                1. Varl\u0131\u011f\u0131n Dolulu\u011fu: Pleon<\/strong><\/span><\/li>\n<\/ol>\n

                  Pleon<\/em> kavram\u0131, Parmenides\u2019in \u201cvar olan doludur, bo\u015fluk yoktur\u201d \u00f6nermesinin a\u00e7\u0131klamas\u0131d\u0131r.<\/span>
                  \nVarl\u0131k b\u00fct\u00fcnd\u00fcr, b\u00f6l\u00fcnemez ve kendi i\u00e7inde doludur.<\/span>
                  \nHa\u015flako\u011flu, modern fizi\u011fin bo\u015fluk kavram\u0131na g\u00f6nderme yaparak, \u201cbo\u015fluk bile doludur\u201d ifadesiyle varl\u0131k d\u00fc\u015f\u00fcncesinin g\u00fcncelli\u011fini vurgular. Doluluk, sadece mek\u00e2nsal de\u011fil, d\u00fc\u015f\u00fcnsel bir b\u00fct\u00fcnl\u00fc\u011f\u00fc ifade eder.<\/span><\/p>\n

                    \n
                  1. Bilginin Etik Boyutu<\/strong><\/span><\/li>\n<\/ol>\n

                    Seminerin sonunda bilginin yaln\u0131zca teorik de\u011fil, etik bir sorumluluk oldu\u011fu vurgulan\u0131r.<\/span>
                    \nGer\u00e7ek bilgi, hakikate uygun ya\u015famakt\u0131r.<\/span>
                    \nErdem, idrakin eylemdeki bi\u00e7imidir.<\/span>
                    \nHa\u015flako\u011flu\u2019nun ifadesiyle, \u201cHakikati bilmek yetmez, ona g\u00f6re ya\u015famak gerekir.\u201d<\/em><\/span><\/p>\n

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

                    On sekizinci seminer, Parmenides\u2019in \u201c\u00e7ift bi\u00e7imli varl\u0131k\u201d \u00f6\u011fretisini, d\u00fc\u015f\u00fcncenin bi\u00e7imlenme s\u00fcreci olarak yorumlar. Ha\u015flako\u011flu\u2019na g\u00f6re varl\u0131k, s\u0131n\u0131r koyman\u0131n ve bi\u00e7im kazanman\u0131n kendisidir; d\u00fc\u015f\u00fcnmek, bu s\u0131n\u0131r\u0131n fark\u0131na varmakt\u0131r.<\/span>
                    \nHerakleitos\u2019un de\u011fi\u015fim \u00f6\u011fretisiyle Parmenides\u2019in dura\u011fan varl\u0131k anlay\u0131\u015f\u0131 aras\u0131nda g\u00f6r\u00fcn\u00fcr bir kar\u015f\u0131tl\u0131k bulunsa da, ikisi de ayn\u0131 \u00f6zde\u015fli\u011fin iki ifadesidir:<\/span>
                    \nVarl\u0131k birdir, d\u00fc\u015f\u00fcnce onun suretidir.<\/span><\/p>\n

                     <\/p>\n

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

                    The eighteenth seminar focuses on Parmenides\u2019 concept of duo morphos<\/em> \u2014 the \u201ctwofold form\u201d \u2014 and its implications for the relation between thought, form, and language. O\u011fuz Ha\u015flako\u011flu explores how morph\u0113<\/em>, gn\u014dm\u0113<\/em>, and onomazein<\/em> (form, knowledge, naming) constitute an indivisible triad. The aim is to show that being takes form not through perception but through the act of thinking itself \u2014 thought as self-limitation and self-disclosure.<\/span><\/p>\n

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

                      \n
                    1. Form, Knowledge, and Naming<\/strong><\/span><\/li>\n<\/ol>\n

                      Morph\u0113<\/em> is manifestation, gn\u014dm\u0113<\/em> is comprehension, onomazein<\/em> is expression.<\/span>
                      \nTogether, they reveal the unity of being, knowing, and speaking. Form and knowledge are not representations of truth but its unfolding.<\/span><\/p>\n

                        \n
                      1. Dual Form and Illusion<\/strong><\/span><\/li>\n<\/ol>\n

                        The \u201ctwofold\u201d nature of being represents the division of thought. Light and darkness, being and non-being \u2014 all express the same ontological tension. Truth lies beyond this duality, in the stillness of unity.<\/span><\/p>\n

                          \n
                        1. Limit and Form<\/strong><\/span><\/li>\n<\/ol>\n

                          Every form presupposes a limit. Thought is the act of setting this limit; perception becomes awareness only when it defines. To think is to draw the boundary of being.<\/span><\/p>\n

                            \n
                          1. Doxa and Aletheia<\/strong><\/span><\/li>\n<\/ol>\n

                            Opinion (doxa<\/em>) moves within multiplicity; truth (aletheia<\/em>) abides in unity.<\/span>
                            \nParmenides\u2019 distinction is ontological: knowing truth means participating in being, not merely describing it.<\/span><\/p>\n

                              \n
                            1. Heraclitus\u2019 Dynamic Unity<\/strong><\/span><\/li>\n<\/ol>\n

                              Heraclitus\u2019 doctrine of tension contrasts Parmenides\u2019 stillness, yet both reveal one reality. Where Parmenides sees division, Heraclitus finds harmony in opposition \u2014 the movement of unity.<\/span><\/p>\n

                                \n
                              1. Plato\u2019s Legacy<\/strong><\/span><\/li>\n<\/ol>\n

                                Plato transforms Parmenides\u2019 morph\u0113<\/em> into eidos<\/em>, grounding it in kh\u014dra<\/em> \u2014 the receptacle of becoming. He thus reintroduces motion into ontology while preserving its unity.<\/span><\/p>\n

                                  \n
                                1. Fullness of Being<\/strong><\/span><\/li>\n<\/ol>\n

                                  Pleon<\/em> signifies the plenitude of existence \u2014 there is no void. Being is complete and indivisible. This fullness extends to thought itself: even absence is filled with being\u2019s presence.<\/span><\/p>\n

                                    \n
                                  1. Knowledge as Ethical Life<\/strong><\/span><\/li>\n<\/ol>\n

                                    True knowledge manifests in living according to truth. Wisdom is not knowing about being but existing within it. Thought attains its completion only in action.<\/span><\/p>\n

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

                                    The eighteenth seminar reveals that form (morph\u0113<\/em>) is both the boundary and expression of being.<\/span>
                                    \nTo think is to give form; to live is to dwell within that form.<\/span>
                                    \nHa\u015flako\u011flu concludes that the supposed opposition between Parmenides and Heraclitus dissolves in a higher unity:<\/span>
                                    \nBeing is one, and thought is its reflection.<\/span><\/p>\n

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

                                    O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 18. 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-7600","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7600","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=7600"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7600\/revisions"}],"predecessor-version":[{"id":7601,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7600\/revisions\/7601"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7600"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}