{"id":7607,"date":"2025-11-16T21:00:52","date_gmt":"2025-11-16T18:00:52","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7607"},"modified":"2025-11-16T21:00:52","modified_gmt":"2025-11-16T18:00:52","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-21-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-21-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 21. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 21. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Yirmi birinci seminer, Hegel\u2019in Mant\u0131k Bilimi<\/em> sonras\u0131nda d\u00fc\u015f\u00fcncenin \u201ckendinde hareketi\u201d olarak belirlenen diyalekti\u011fin, Heidegger\u2019in varl\u0131k d\u00fc\u015f\u00fcncesinde nas\u0131l yeniden yorumland\u0131\u011f\u0131n\u0131 incelemeyi ama\u00e7lar. O\u011fuz Ha\u015flako\u011flu bu derste, Heidegger\u2019in Parmenides\u2019e d\u00f6n\u00fc\u015f\u00fcn\u00fc yaln\u0131zca tarihsel bir referans de\u011fil, modern d\u00fc\u015f\u00fcncenin varl\u0131kla ba\u011f\u0131n\u0131 yeniden kurma \u00e7abas\u0131 olarak ele al\u0131r. Seminerin amac\u0131, \u201cvarl\u0131k\u201d\u0131n art\u0131k metafizik bir kavram de\u011fil, d\u00fc\u015f\u00fcnmenin kendisini \u00e7a\u011f\u0131ran bir a\u00e7\u0131l\u0131\u015f bi\u00e7imi oldu\u011funu g\u00f6stermektir.<\/p>\n

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

    \n
  1. Hegel\u2019den Heidegger\u2019e Ge\u00e7i\u015f<\/strong><\/li>\n<\/ol>\n

    Ha\u015flako\u011flu\u2019na g\u00f6re Hegel, d\u00fc\u015f\u00fcnceyi mutlak \u00f6zde\u015flik i\u00e7inde tamamlarken, Heidegger bu \u00f6zde\u015fli\u011fin i\u00e7ine bir \u201csessizlik\u201d yerle\u015ftirir. Bu sessizlik, varl\u0131\u011f\u0131n unutulmu\u015flu\u011funu de\u011fil, onun gizlenmi\u015f a\u00e7\u0131kl\u0131\u011f\u0131n\u0131 temsil eder. Heidegger, Hegel\u2019in sistemini tersine \u00e7evirmez; onun \u00fczerine e\u011filir ve i\u00e7indeki \u201cg\u00f6r\u00fcnmeyen\u201di i\u015faret eder.<\/p>\n

      \n
    1. Varl\u0131\u011f\u0131n Unutulu\u015fu ve D\u00fc\u015f\u00fcncenin G\u00f6revi<\/strong><\/li>\n<\/ol>\n

      Heidegger\u2019e g\u00f6re Bat\u0131 felsefesinin tarihi, varl\u0131\u011f\u0131n unutulmas\u0131n\u0131n tarihidir. Bu unutulu\u015f, varl\u0131\u011f\u0131n yok olmas\u0131 de\u011fil, insan\u0131n onu art\u0131k duyamamas\u0131 anlam\u0131na gelir. Ha\u015flako\u011flu, d\u00fc\u015f\u00fcncenin g\u00f6revini \u201cvarl\u0131\u011f\u0131n sesini yeniden i\u015fitmek\u201d olarak tan\u0131mlar. Bu, bilgi de\u011fil, bir duyu\u015f bi\u00e7imidir; varl\u0131k d\u00fc\u015f\u00fcncede de\u011fil, d\u00fc\u015f\u00fcnmenin sessizli\u011finde a\u00e7\u0131l\u0131r.<\/p>\n

        \n
      1. Parmenides\u2019in Fragman\u0131na D\u00f6n\u00fc\u015f<\/strong><\/li>\n<\/ol>\n

        Heidegger\u2019in \u201cayn\u0131 \u015fey d\u00fc\u015f\u00fcnmekle var olmakt\u0131r\u201d ifadesini yeniden yorumlamas\u0131, Parmenides\u2019in d\u00fc\u015f\u00fcncesine varolu\u015fsal bir anlam kazand\u0131r\u0131r. Art\u0131k d\u00fc\u015f\u00fcnmek, var olan\u0131 kavramak de\u011fil, varl\u0131\u011f\u0131n \u00e7a\u011fr\u0131s\u0131na a\u00e7\u0131k kalmakt\u0131r. Bu, epistemolojik de\u011fil, ontolojik bir a\u00e7\u0131kl\u0131kt\u0131r \u2014 varl\u0131\u011f\u0131n d\u00fc\u015f\u00fcncede de\u011fil, d\u00fc\u015f\u00fcnmenin varl\u0131kta yank\u0131lanmas\u0131d\u0131r.<\/p>\n

          \n
        1. Dil ve Aletheia<\/strong><\/li>\n<\/ol>\n

          Seminerin merkezinde, Heidegger\u2019in \u201cdil varl\u0131\u011f\u0131n evidir\u201d \u00f6nermesi yer al\u0131r. Dil, art\u0131k temsili bir ara\u00e7 de\u011fil, varl\u0131\u011f\u0131n kendi a\u00e7\u0131l\u0131\u015f bi\u00e7imidir. Aletheia<\/em> (hakikatin a\u00e7\u0131lmas\u0131), dilde ger\u00e7ekle\u015fir; hakikat, do\u011fruya indirgenmez, a\u00e7\u0131\u011fa \u00e7\u0131k\u0131\u015f s\u00fcreci olarak ya\u015fan\u0131r. Ha\u015flako\u011flu, bu noktada Herakleitos\u2019un \u201clogos\u201d kavram\u0131n\u0131n Heidegger\u2019de yeniden do\u011fdu\u011funu belirtir.<\/p>\n

            \n
          1. Teknoloji ve Varl\u0131\u011f\u0131n \u00c7ekilmesi<\/strong><\/li>\n<\/ol>\n

            Heidegger\u2019in modern teknoloji ele\u015ftirisi, varl\u0131\u011f\u0131n unutulu\u015funun en g\u00f6r\u00fcn\u00fcr bi\u00e7imidir. Teknoloji, varl\u0131\u011f\u0131 nesnele\u015ftirir ve onu \u201ckaynak\u201d olarak t\u00fcketir. Ha\u015flako\u011flu, bu durumu \u201clogos\u2019un sessizle\u015fmesi\u201d olarak tan\u0131mlar: insan konu\u015fur ama varl\u0131k art\u0131k yan\u0131t vermez. Bu sessizlik, modern d\u00fc\u015f\u00fcncenin trajedisidir.<\/p>\n

              \n
            1. Felsefenin Sonu De\u011fil, Ba\u015flang\u0131c\u0131<\/strong><\/li>\n<\/ol>\n

              Heidegger, felsefenin sona erdi\u011fini de\u011fil, \u201cba\u015fka t\u00fcrl\u00fc\u201d d\u00fc\u015f\u00fcn\u00fclmesi gerekti\u011fini s\u00f6yler. Ha\u015flako\u011flu bu durumu \u201cfelsefenin kendine d\u00f6nmesi\u201d olarak yorumlar: d\u00fc\u015f\u00fcnce art\u0131k kavram \u00fcretmez, bekler. Bu bekleyi\u015f, edilgen de\u011fil, a\u00e7\u0131l\u0131\u015f\u0131n kendisidir. Varl\u0131k d\u00fc\u015f\u00fcn\u00fclmez, ancak kendini d\u00fc\u015f\u00fcnd\u00fcr\u00fcr.<\/p>\n

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

              Yirmi birinci seminer, Hegel sonras\u0131 d\u00fc\u015f\u00fcncenin s\u0131n\u0131r\u0131na var\u0131r ve bu s\u0131n\u0131r\u0131n Heidegger\u2019de nas\u0131l bir sessizli\u011fe d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc g\u00f6sterir. Ha\u015flako\u011flu\u2019na g\u00f6re Heidegger, Parmenides\u2019in \u201cayn\u0131 \u015fey d\u00fc\u015f\u00fcnmekle var olmakt\u0131r\u201d \u00f6nermesini yeniden canland\u0131rarak, d\u00fc\u015f\u00fcnmeyi yeniden varl\u0131\u011fa kulak veren bir eylem haline getirir. Felsefe, b\u00f6ylece bilgi \u00fcretiminin \u00f6tesinde, varl\u0131\u011f\u0131n a\u00e7\u0131l\u0131\u015f\u0131n\u0131 bekleyen bir dikkat bi\u00e7imine d\u00f6n\u00fc\u015f\u00fcr. \u201cD\u00fc\u015f\u00fcnmek, art\u0131k varl\u0131\u011f\u0131n diliyle susmay\u0131 \u00f6\u011frenmektir.\u201d<\/p>\n

               <\/p>\n

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

              The twenty-first seminar explores how the Hegelian notion of dialectic \u2014 defined as the self-movement of thought \u2014 is reinterpreted in Heidegger\u2019s philosophy of being. O\u011fuz Ha\u015flako\u011flu examines Heidegger\u2019s return to Parmenides not as a historical gesture but as an attempt to restore the bond between modern thought and being itself. The purpose of the seminar is to show that \u201cbeing\u201d is no longer a metaphysical concept but an opening that calls for thought.<\/p>\n

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

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

                While Hegel completes thought in absolute identity, Heidegger introduces silence within this identity. This silence is not the absence of being but its hidden openness. Heidegger does not overturn Hegel\u2019s system; he bends toward it to uncover what remains unseen within it.<\/p>\n

                  \n
                1. The Forgetfulness of Being and the Task of Thinking<\/strong><\/li>\n<\/ol>\n

                  For Heidegger, Western philosophy is the history of the forgetfulness of being. This forgetfulness does not mean that being has vanished, but that humans have ceased to hear it. According to Ha\u015flako\u011flu, the task of thought is to \u201clisten again to the voice of being.\u201d It is not an act of knowing but of attunement \u2014 being reveals itself not in thought, but through the stillness of thinking.<\/p>\n

                    \n
                  1. Revisiting Parmenides<\/strong><\/li>\n<\/ol>\n

                    Heidegger reinterprets Parmenides\u2019 claim that \u201cthinking and being are the same,\u201d giving it an existential dimension. To think is no longer to grasp what is, but to remain open to the call of being. This is not an epistemological but an ontological openness \u2014 the resonance of being within thought.<\/p>\n

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

                      At the center of the seminar lies Heidegger\u2019s dictum, \u201clanguage is the house of being.\u201d Language is not a representational tool but the very mode through which being discloses itself. Aletheia<\/em> \u2014 the unconcealment of truth \u2014 occurs in language. Truth is not correctness but the process of revealing. Here, Heraclitus\u2019 concept of logos<\/em> is reborn in Heidegger\u2019s thinking.<\/p>\n

                        \n
                      1. Technology and the Withdrawal of Being<\/strong><\/li>\n<\/ol>\n

                        Heidegger\u2019s critique of technology reveals the most visible form of the forgetfulness of being. Technology objectifies being and consumes it as a resource. Ha\u015flako\u011flu calls this \u201cthe silence of logos\u201d: humans still speak, but being no longer responds. This silence marks the tragedy of modern thought.<\/p>\n

                          \n
                        1. Not the End of Philosophy, but a New Beginning<\/strong><\/li>\n<\/ol>\n

                          Heidegger claims that philosophy has not ended \u2014 it must be thought otherwise. Ha\u015flako\u011flu interprets this as the return of philosophy to itself: thought no longer produces concepts; it waits. This waiting is not passive but a form of openness. Being cannot be thought; it thinks itself through us.<\/p>\n

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

                          The twenty-first seminar reaches the threshold of post-Hegelian thought and shows how this limit becomes silence in Heidegger.
                          \nHa\u015flako\u011flu concludes that Heidegger revives Parmenides\u2019 dictum \u2014 \u201cthinking and being are the same\u201d \u2014 by transforming it into a meditative listening to being. Thus, philosophy moves beyond the production of knowledge and becomes a form of attentive openness. \u201cTo think is to learn to be silent in the language of being.\u201d<\/p>\n

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

                          O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 21. 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-7607","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7607","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=7607"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7607\/revisions"}],"predecessor-version":[{"id":7608,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7607\/revisions\/7608"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7607"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}