{"id":7611,"date":"2025-11-16T21:08:59","date_gmt":"2025-11-16T18:08:59","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7611"},"modified":"2025-11-16T21:08:59","modified_gmt":"2025-11-16T18:08:59","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-23-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-23-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 23. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 23. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Yirmi \u00fc\u00e7\u00fcnc\u00fc seminer, Ha\u015flako\u011flu\u2019nun y\u00fcr\u00fctt\u00fc\u011f\u00fc Herakleitos ve Parmenides At\u00f6lyesi<\/em> dizisinin son dura\u011f\u0131 olarak, d\u00fc\u015f\u00fcncenin kendi b\u00fct\u00fcnl\u00fc\u011f\u00fcne nas\u0131l geri d\u00f6nebilece\u011fini ara\u015ft\u0131r\u0131r. Bu seminer, daha \u00f6nceki oturumlarda i\u015flenen olu\u015f, varl\u0131k, dil, sessizlik ve etik<\/em> temalar\u0131n\u0131n sentezini kurar. O\u011fuz Ha\u015flako\u011flu\u2019nun amac\u0131, d\u00fc\u015f\u00fcncenin art\u0131k yaln\u0131zca felsefi bir etkinlik de\u011fil, bir \u201cvarl\u0131k bi\u00e7imi\u201d olarak anla\u015f\u0131lmas\u0131 gerekti\u011fini g\u00f6stermektir. Bu ba\u011flamda seminer, felsefenin \u00f6z\u00fcn\u00fc bir bilgi disiplininden \u00e7ok, bir varolu\u015f tarz\u0131 olarak yeniden konumland\u0131r\u0131r.<\/p>\n

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

    \n
  1. D\u00fc\u015f\u00fcncenin D\u00f6n\u00fc\u015f\u00fc<\/strong><\/li>\n<\/ol>\n

    Ha\u015flako\u011flu, d\u00fc\u015f\u00fcnmenin dairesel yap\u0131s\u0131n\u0131 vurgular: d\u00fc\u015f\u00fcnce, ba\u015flad\u0131\u011f\u0131 yere geri d\u00f6ner ama art\u0131k ayn\u0131 de\u011fildir. Bu d\u00f6n\u00fc\u015f, bir tekrar de\u011fil, bir Aufhebung<\/em>\u2019dur \u2014 yani hem a\u015fma hem de i\u00e7selle\u015ftirme. D\u00fc\u015f\u00fcnce kendi s\u0131n\u0131r\u0131na ula\u015farak, kendi kayna\u011f\u0131n\u0131 yeniden bulur. Bu nedenle seminerin ana hareketi, ba\u015flang\u0131ca d\u00f6n\u00fc\u015f\u00fcn d\u00fc\u015f\u00fcncesidir.<\/em><\/p>\n

      \n
    1. Herakleitos ve Parmenides\u2019in Bulu\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

      At\u00f6lye boyunca iki z\u0131t d\u00fc\u015f\u00fcn\u00fcr\u00fcn aras\u0131nda s\u00fcregelen gerilim burada \u00e7\u00f6z\u00fcl\u00fcr. Herakleitos\u2019un \u201colu\u015f\u201du ile Parmenides\u2019in \u201cbir\u201di art\u0131k kar\u015f\u0131t de\u011fil, ayn\u0131 hakikatin iki y\u00f6n\u00fc olarak g\u00f6r\u00fcl\u00fcr. Ha\u015flako\u011flu\u2019na g\u00f6re, olu\u015fun kendisi birli\u011fin hareketidir; birlik, olu\u015fun sessiz merkezidir. Bu bulu\u015fma, Bat\u0131 d\u00fc\u015f\u00fcncesinin en eski yar\u0131\u011f\u0131n\u0131 kapat\u0131r: varl\u0131k ve olu\u015f art\u0131k birbiriyle \u00e7at\u0131\u015fmaz, birbirini tamamlar.<\/p>\n

        \n
      1. Dilin Hakikatle Birli\u011fi<\/strong><\/li>\n<\/ol>\n

        Seminer, dilin felsefede art\u0131k temsil de\u011fil, varl\u0131\u011f\u0131n kendisi oldu\u011funu ileri s\u00fcrer. \u201cDil, varl\u0131\u011f\u0131n evidir\u201d \u00f6nermesi burada son bi\u00e7imini al\u0131r: Dil, hakikati anlatmaz, onu ger\u00e7ekle\u015ftirir. Ha\u015flako\u011flu\u2019na g\u00f6re d\u00fc\u015f\u00fcnmek, konu\u015fmak de\u011fildir; d\u00fc\u015f\u00fcnmek, dilin kendi varl\u0131k kipinde \u201csusarak s\u00f6ylemesidir.\u201d Bu nedenle hakikat, dilden \u00f6nce de\u011fil, dilde a\u00e7\u0131l\u0131r.<\/p>\n

          \n
        1. Sessizlik ve A\u00e7\u0131kl\u0131k<\/strong><\/li>\n<\/ol>\n

          Ha\u015flako\u011flu, sessizli\u011fi bir yoksunluk de\u011fil, en y\u00fcksek a\u00e7\u0131kl\u0131k bi\u00e7imi olarak tan\u0131mlar. Sessizlik, d\u00fc\u015f\u00fcncenin en derin eylemidir. O, felsefenin tamamland\u0131\u011f\u0131 yer de\u011fil, ba\u015flad\u0131\u011f\u0131 noktad\u0131r. Sessizlikte d\u00fc\u015f\u00fcnce, art\u0131k kendini de\u011fil, varl\u0131\u011f\u0131n kendisini duyar.<\/p>\n

            \n
          1. Etik Olarak D\u00fc\u015f\u00fcnmek<\/strong><\/li>\n<\/ol>\n

            Bu son seminerde d\u00fc\u015f\u00fcncenin etik y\u00f6n\u00fc \u00f6n plana \u00e7\u0131kar: Hakikat bilgisi de\u011fil, hakikate tan\u0131kl\u0131kt\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re d\u00fc\u015f\u00fcnmek, \u201cdo\u011fruyu bilmek\u201d de\u011fil, \u201ca\u00e7\u0131kl\u0131kta kalmay\u0131 s\u00fcrd\u00fcrmektir.\u201d Etik, varl\u0131\u011f\u0131n a\u00e7\u0131kl\u0131\u011f\u0131nda sorumlulukla durmakt\u0131r; \u00e7\u00fcnk\u00fc d\u00fc\u015f\u00fcnce, ancak sorumlulukla var olabilir.<\/p>\n

              \n
            1. D\u00fc\u015f\u00fcncenin Kapan\u0131\u015f\u0131: Felsefe mi, Hikmet mi?<\/strong><\/li>\n<\/ol>\n

              Ha\u015flako\u011flu, felsefenin sona ermedi\u011fini, yaln\u0131zca bi\u00e7im de\u011fi\u015ftirdi\u011fini s\u00f6yler. Felsefe art\u0131k bir bilgi \u00fcretim bi\u00e7imi de\u011fil, bir hikmet<\/em> tarz\u0131d\u0131r. Hikmet, bilginin \u00f6tesinde, sessizlikte olgunla\u015fan d\u00fc\u015f\u00fcncedir. B\u00f6ylece felsefe, kendi k\u00f6kenine, yani sophia<\/em>\u2019ya geri d\u00f6ner.<\/p>\n

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

              Yirmi \u00fc\u00e7\u00fcnc\u00fc seminer, t\u00fcm at\u00f6lye dizisinin sentezini olu\u015fturur. Ha\u015flako\u011flu\u2019na g\u00f6re d\u00fc\u015f\u00fcnmek, art\u0131k bir kavram \u00fcretmek de\u011fil, varl\u0131\u011fa tan\u0131kl\u0131k etmektir. Felsefe, bilginin de\u011fil, a\u00e7\u0131kl\u0131\u011f\u0131n disiplinidir. Herakleitos\u2019un ate\u015fiyle Parmenides\u2019in sessizli\u011fi birle\u015fti\u011finde, d\u00fc\u015f\u00fcnce kendi b\u00fct\u00fcnl\u00fc\u011f\u00fcne ula\u015f\u0131r. \u201cD\u00fc\u015f\u00fcnmek, varl\u0131\u011f\u0131n kendisinde dinginle\u015fmektir.\u201d<\/p>\n

               <\/p>\n

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

              The twenty-third and final seminar of O\u011fuz Ha\u015flako\u011flu\u2019s Heraclitus and Parmenides Workshop<\/em> explores how thought may return to its own wholeness. It synthesizes the themes developed throughout the series \u2014 becoming, being, language, silence, and ethics. <\/em>Ha\u015flako\u011flu\u2019s purpose is to show that thinking must no longer be understood as a purely philosophical activity but as a \u201cmode of being.\u201d Philosophy is thus redefined not as a discipline of knowledge, but as a form of existence.<\/p>\n

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

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

                Thought, Ha\u015flako\u011flu explains, moves in a circle: it returns to its origin, yet never as the same. This return is not repetition but Aufhebung<\/em> \u2014 transcendence through preservation. In reaching its own limit, thought rediscovers its source. The seminar therefore centers on \u201cthinking the return to the beginning.\u201d<\/p>\n

                  \n
                1. The Convergence of Heraclitus and Parmenides<\/strong><\/li>\n<\/ol>\n

                  The ancient tension between Heraclitus and Parmenides finds resolution here. Heraclitus\u2019 becoming<\/em> and Parmenides\u2019 oneness<\/em> are no longer opposites but two aspects of the same truth. Becoming is the movement of unity; unity is the stillness within becoming. In this reconciliation, being and becoming cease to conflict \u2014 they complete one another.<\/p>\n

                    \n
                  1. The Unity of Language and Truth<\/strong><\/li>\n<\/ol>\n

                    Language is no longer a tool of representation but the very manifestation of being. \u201cLanguage is the house of being\u201d takes its final form here: language does not describe truth \u2014 it enacts it. To think is not to speak, but to let language \u201cspeak in silence.\u201d Truth unfolds within language, not beyond it.<\/p>\n

                      \n
                    1. Silence and Openness<\/strong><\/li>\n<\/ol>\n

                      Silence is reinterpreted as the highest form of openness, not the absence of meaning.
                      \nIt is the deepest act of thought \u2014 the point where philosophy begins again.
                      \nIn silence, thought no longer hears itself, but being itself.<\/p>\n

                        \n
                      1. Thinking as Ethics<\/strong><\/li>\n<\/ol>\n

                        Thinking is redefined as an ethical act \u2014 a form of witnessing rather than knowing. For Ha\u015flako\u011flu, to think is not to possess truth, but to remain within openness. Ethics arises from responsibility toward being\u2019s disclosure; thought exists only through responsibility.<\/p>\n

                          \n
                        1. The Closure of Thought: Philosophy or Wisdom?<\/strong><\/li>\n<\/ol>\n

                          Philosophy, Ha\u015flako\u011flu argues, has not ended but transformed. It is no longer the production of knowledge but the practice of wisdom. <\/em>Wisdom (sophia<\/em>) is thought ripened in silence. Thus, philosophy returns to its origin \u2014 the love of wisdom.<\/p>\n

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

                          The twenty-third seminar serves as the synthesis and culmination of the entire workshop. For Ha\u015flako\u011flu, to think is no longer to generate concepts, but to bear witness to being. Philosophy becomes the discipline not of knowledge but of openness. When Heraclitus\u2019 fire meets Parmenides\u2019 stillness, thought attains its unity. \u201cTo think is to rest in being itself.\u201d<\/p>\n

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

                          O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 23. 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-7611","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7611","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=7611"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7611\/revisions"}],"predecessor-version":[{"id":7612,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7611\/revisions\/7612"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7611"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}