{"id":7609,"date":"2025-11-16T21:05:54","date_gmt":"2025-11-16T18:05:54","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7609"},"modified":"2025-11-16T21:05:54","modified_gmt":"2025-11-16T18:05:54","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-22-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-22-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 22. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 22. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Yirmi ikinci seminer, Heidegger sonras\u0131nda d\u00fc\u015f\u00fcncenin y\u00f6neldi\u011fi yeni s\u0131n\u0131r\u0131, yani \u201cd\u00fc\u015f\u00fcncenin kendini a\u015fma ihtiyac\u0131n\u0131\u201d tart\u0131\u015f\u0131r. O\u011fuz Ha\u015flako\u011flu, bu seminerde Heidegger\u2019in b\u0131rakt\u0131\u011f\u0131 yerden ba\u015flayarak, d\u00fc\u015f\u00fcncenin kendi \u00fczerine kapanmas\u0131n\u0131n nas\u0131l a\u015f\u0131labilece\u011fini sorar. Seminerin amac\u0131, felsefenin art\u0131k yaln\u0131zca varl\u0131k \u00fczerine d\u00fc\u015f\u00fcnme bi\u00e7imi olmaktan \u00e7\u0131k\u0131p, \u201cvarl\u0131\u011f\u0131n kendi d\u00fc\u015f\u00fcnmesi\u201d haline gelebilece\u011fini g\u00f6stermektir. Bu do\u011frultuda Ha\u015flako\u011flu, \u201cpost-Heideggerci d\u00fc\u015f\u00fcnme\u201dnin hem fenomenolojik hem de etik bir boyuta sahip oldu\u011funu \u00f6ne s\u00fcrer.<\/span><\/p>\n

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

    \n
  1. Heidegger Sonras\u0131 D\u00fc\u015f\u00fcnmenin Durumu<\/strong><\/span><\/li>\n<\/ol>\n

    Ha\u015flako\u011flu\u2019na g\u00f6re Heidegger d\u00fc\u015f\u00fcnmeyi kurtard\u0131, ama d\u00fc\u015f\u00fcncenin \u201ckurtar\u0131c\u0131s\u0131\u201d olamad\u0131. \u00c7\u00fcnk\u00fc Heidegger\u2019de d\u00fc\u015f\u00fcnce h\u00e2l\u00e2 kendi sessizli\u011finde kal\u0131r. Yirmi ikinci seminer, bu sessizli\u011fin \u00f6tesine ge\u00e7me imk\u00e2n\u0131n\u0131 ara\u015ft\u0131r\u0131r: d\u00fc\u015f\u00fcnmek art\u0131k sadece varl\u0131\u011f\u0131n a\u00e7\u0131l\u0131\u015f\u0131n\u0131 de\u011fil, o a\u00e7\u0131l\u0131\u015fta eylemde bulunmay\u0131 da gerektirir.<\/span><\/p>\n

      \n
    1. Varl\u0131\u011f\u0131n Kendi D\u00fc\u015f\u00fcnmesi<\/strong><\/span><\/li>\n<\/ol>\n

      Heidegger i\u00e7in d\u00fc\u015f\u00fcnmek, varl\u0131\u011f\u0131n kendisini a\u00e7t\u0131\u011f\u0131 sessizlikti; Ha\u015flako\u011flu ise bu sessizli\u011fin, varl\u0131\u011f\u0131n kendini d\u00fc\u015f\u00fcnmesi olarak anla\u015f\u0131labilece\u011fini s\u00f6yler. Bu, art\u0131k \u00f6znenin d\u00fc\u015f\u00fcnmesi de\u011fil, varl\u0131\u011f\u0131n d\u00fc\u015f\u00fcnce arac\u0131l\u0131\u011f\u0131yla kendi anlam\u0131n\u0131 deneyimlemesidir. Bu y\u00fczden, d\u00fc\u015f\u00fcnce \u201cinsan merkezli\u201d de\u011fil, \u201cvarl\u0131k merkezli\u201d bir hale gelir.<\/span><\/p>\n

        \n
      1. Fenomenolojik D\u00f6n\u00fc\u015f: G\u00f6r\u00fcn\u00fc\u015f\u00fcn Etik Boyutu<\/strong><\/span><\/li>\n<\/ol>\n

        Seminerde fenomenoloji, yaln\u0131zca \u201cg\u00f6r\u00fcn\u00fc\u015f\u00fcn betimlenmesi\u201d de\u011fil, ayn\u0131 zamanda \u201cg\u00f6r\u00fcn\u00fc\u015fe tan\u0131kl\u0131k\u201d olarak yorumlan\u0131r. Her g\u00f6r\u00fcnen \u015fey, ayn\u0131 zamanda bir sorumluluk alan\u0131d\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re fenomen, sadece alg\u0131n\u0131n de\u011fil, eti\u011fin de mek\u00e2n\u0131d\u0131r: g\u00f6r\u00fcnmek, \u201ckar\u015f\u0131s\u0131nda duran\u0131 sorumlu k\u0131lar.\u201d<\/span><\/p>\n

          \n
        1. Sorumluluk ve Hakikat<\/strong><\/span><\/li>\n<\/ol>\n

          D\u00fc\u015f\u00fcnmek, art\u0131k bilgi \u00fcretmek de\u011fil, bir kar\u015f\u0131la\u015fma bi\u00e7imidir. Bu kar\u015f\u0131la\u015fmada insan, hakikatin tan\u0131\u011f\u0131 haline gelir. Bu nedenle Ha\u015flako\u011flu, \u201chakikatin bilgisi de\u011fil, bilgeli\u011fi vard\u0131r\u201d der. Hakikat, bilgiye indirgenemez; o, bir duru\u015f ve bir eylem bi\u00e7imidir.<\/span><\/p>\n

            \n
          1. Sessizli\u011fin Etkinli\u011fi<\/strong><\/span><\/li>\n<\/ol>\n

            Heidegger\u2019de sessizlik, varl\u0131\u011f\u0131n diliydi. Ha\u015flako\u011flu bu d\u00fc\u015f\u00fcnceyi ileri ta\u015f\u0131r ve der ki: \u201cArt\u0131k sessizlik, eylemin bi\u00e7imidir.\u201d Sessizlik edilgenlik de\u011fil, a\u00e7\u0131k kalma bi\u00e7imidir \u2014 d\u00fc\u015f\u00fcncenin kendi s\u0131n\u0131r\u0131n\u0131 bilmesidir.<\/span><\/p>\n

              \n
            1. Felsefenin Y\u00f6n\u00fc: Hakikatten Etik\u2019e<\/strong><\/span><\/li>\n<\/ol>\n

              Ha\u015flako\u011flu\u2019na g\u00f6re felsefenin bundan sonraki y\u00f6n\u00fc, hakikatten eti\u011fe ge\u00e7i\u015ftir. Hakikat, art\u0131k bir teorik do\u011fruluk de\u011fil, etik bir a\u00e7\u0131kl\u0131kt\u0131r. Bu ge\u00e7i\u015f, d\u00fc\u015f\u00fcncenin insana geri d\u00f6nmesi de\u011fil, insan\u0131n d\u00fc\u015f\u00fcncenin i\u00e7ine yerle\u015fmesidir.<\/span><\/p>\n

                \n
              1. D\u00fc\u015f\u00fcncenin Gelece\u011fi<\/strong><\/span><\/li>\n<\/ol>\n

                Son b\u00f6l\u00fcmde, Ha\u015flako\u011flu d\u00fc\u015f\u00fcncenin gelece\u011fini \u015fu c\u00fcmleyle tan\u0131mlar:<\/span>
                \n\u201cD\u00fc\u015f\u00fcnce, eylemsizli\u011fin en derin eylemidir.\u201d<\/span>
                \nArt\u0131k d\u00fc\u015f\u00fcnmek, sonu\u00e7 \u00fcretmek de\u011fil, y\u00f6n tayin etmektir.<\/span>
                \nFelsefenin g\u00f6revi, varl\u0131\u011f\u0131n anlam\u0131na tan\u0131kl\u0131k etmeye devam etmektir.<\/span><\/p>\n

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

                Yirmi ikinci seminer, Ha\u015flako\u011flu\u2019nun Herakleitos ve Parmenides At\u00f6lyesi boyunca izledi\u011fi d\u00fc\u015f\u00fcnme yolculu\u011funun son dura\u011f\u0131d\u0131r. Heidegger\u2019de sessizli\u011fe ula\u015fan d\u00fc\u015f\u00fcnme, burada yeni bir ufuk a\u00e7ar:<\/span>
                \nsessizlik, art\u0131k kapanma de\u011fil, a\u00e7\u0131l\u0131\u015f\u0131n bi\u00e7imidir. Ha\u015flako\u011flu, d\u00fc\u015f\u00fcnmeyi art\u0131k bir \u201cvarl\u0131k eylemi\u201d olarak tan\u0131mlar \u2014yani insan\u0131n de\u011fil, varl\u0131\u011f\u0131n kendi d\u00fc\u015f\u00fcncesi olarak. \u201cFelsefe, art\u0131k hakikati de\u011fil, a\u00e7\u0131kl\u0131\u011f\u0131 koruma sanat\u0131d\u0131r.\u201d<\/span><\/p>\n

                \u00a0<\/strong><\/span><\/p>\n

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

                The twenty-second seminar examines the new frontier of thought after Heidegger \u2014 the necessity for thought to transcend itself. O\u011fuz Ha\u015flako\u011flu begins where Heidegger left off, asking how thought, having turned inward, can once again open itself. The purpose of this seminar is to demonstrate that philosophy can no longer be understood merely as reflection on<\/em> being, but as the thinking of being itself. <\/em>Accordingly, Ha\u015flako\u011flu argues that post-Heideggerian thinking is both phenomenological and ethical in nature.<\/span><\/p>\n

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

                  \n
                1. The Condition of Thought After Heidegger<\/strong><\/span><\/li>\n<\/ol>\n

                  Ha\u015flako\u011flu suggests that Heidegger saved thinking but could not be its savior. In Heidegger, thought remains within its own silence. This seminar seeks to move beyond that silence: to think now means not only to dwell in the opening of being but to act within it.<\/span><\/p>\n

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

                    For Heidegger, thinking was the stillness in which being reveals itself; for Ha\u015flako\u011flu, that stillness is being\u2019s own act of thinking. This is no longer the thought of a subject but being\u2019s self-reflection through the human. Thus, thought becomes ontocentric<\/em> rather than anthropocentric.<\/em><\/span><\/p>\n

                      \n
                    1. Phenomenological Turn: The Ethical Dimension of Appearance<\/strong><\/span><\/li>\n<\/ol>\n

                      Phenomenology is reinterpreted not merely as the description of appearance, but as witnessing<\/em> it. Every phenomenon demands responsibility. For Ha\u015flako\u011flu, the phenomenon is the space where ethics and perception coincide: to appear is to oblige the one who beholds.<\/span><\/p>\n

                        \n
                      1. Responsibility and Truth<\/strong><\/span><\/li>\n<\/ol>\n

                        Thinking is no longer a mode of knowledge but a mode of encounter. In this encounter, the human becomes the witness of truth. Therefore, \u201cthere is no knowledge of truth \u2014 only the wisdom of it.\u201d Truth cannot be reduced to correctness; it is a way of being and acting.<\/span><\/p>\n

                          \n
                        1. The Activity of Silence<\/strong><\/span><\/li>\n<\/ol>\n

                          In Heidegger, silence was the language of being. Ha\u015flako\u011flu extends this: \u201cSilence is now the form of action.\u201d Silence is not passivity but openness \u2014 the awareness of thought\u2019s own boundary.<\/span><\/p>\n

                            \n
                          1. The Direction of Philosophy: From Truth to Ethics<\/strong><\/span><\/li>\n<\/ol>\n

                            The future of philosophy, Ha\u015flako\u011flu argues, lies in the transition from truth to ethics. Truth is no longer theoretical accuracy but ethical openness. This shift is not the return of thought to the human, but the habitation of the human within thought.<\/span><\/p>\n

                              \n
                            1. The Future of Thinking<\/strong><\/span><\/li>\n<\/ol>\n

                              Ha\u015flako\u011flu defines the future of thought in one sentence: \u201cThinking is the deepest form of action.\u201d To think is not to produce outcomes but to orient existence. Philosophy\u2019s task is to remain a witness to the meaning of being.<\/span><\/p>\n

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

                              The twenty-second seminar marks the final stage of Ha\u015flako\u011flu\u2019s Heraclitus and Parmenides Workshop. <\/em>Thinking, which reached silence in Heidegger, here becomes a new horizon \u2014 silence as openness, not withdrawal. Ha\u015flako\u011flu redefines thought as an act of being<\/em> itself, \u201cPhilosophy is no longer the science of truth, but the art of preserving openness.\u201d<\/span><\/p>\n

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

                              O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 22. 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-7609","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7609","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=7609"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7609\/revisions"}],"predecessor-version":[{"id":7610,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7609\/revisions\/7610"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7609"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}