{"id":7613,"date":"2025-11-16T21:12:37","date_gmt":"2025-11-16T18:12:37","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7613"},"modified":"2025-11-16T21:12:37","modified_gmt":"2025-11-16T18:12:37","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-24-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-24-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 24. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 24. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Yirmi d\u00f6rd\u00fcnc\u00fc ve son seminer, O\u011fuz Ha\u015flako\u011flu\u2019nun Herakleitos ve Parmenides dizisini tamamlayan \u201ckapan\u0131\u015f\u201d dersi niteli\u011findedir. Bu seminer, felsefenin kendisine ve d\u00fc\u015f\u00fcnmenin anlam\u0131na d\u00f6nerek, t\u00fcm at\u00f6lye boyunca i\u015flenen varl\u0131k, olu\u015f, dil, hakikat, etik ve sessizlik<\/em> temalar\u0131n\u0131n nihai sentezini kurmay\u0131 ama\u00e7lar. Ha\u015flako\u011flu\u2019nun amac\u0131, felsefeyi bir bilgi sistemi olmaktan \u00e7\u0131kar\u0131p, d\u00fc\u015f\u00fcncenin varl\u0131kla ayn\u0131 anda a\u00e7\u0131ld\u0131\u011f\u0131 bir \u201cya\u015fama bi\u00e7imi\u201d olarak yeniden tan\u0131mlamakt\u0131r. Bu ders, d\u00fc\u015f\u00fcncenin art\u0131k sadece bir faaliyet de\u011fil, bir varolu\u015f tavr\u0131 oldu\u011funu ilan eder.<\/span><\/p>\n

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

    \n
  1. Felsefenin Kendi Kayna\u011f\u0131na D\u00f6n\u00fc\u015f\u00fc<\/strong><\/span><\/li>\n<\/ol>\n

    Ha\u015flako\u011flu, felsefenin hakikat aray\u0131\u015f\u0131n\u0131 de\u011fil, hakikatin kendini a\u00e7\u0131\u015f\u0131na e\u015flik eden bir dikkat bi\u00e7imi oldu\u011funu belirtir. Felsefe, art\u0131k bilgi \u00fcretmek de\u011fil, anlam\u0131n kendisini beklemektir. Bu, d\u00fc\u015f\u00fcnmenin \u00f6z\u00fcne d\u00f6n\u00fc\u015f\u00fcd\u00fcr \u2014 d\u00fc\u015f\u00fcnmek, art\u0131k \u201cbilmek\u201d de\u011fil, \u201cduymak\u201dt\u0131r.<\/span><\/p>\n

      \n
    1. Herakleitos\u2019un Logos\u2019u ve Parmenides\u2019in Bir\u2019i<\/strong><\/span><\/li>\n<\/ol>\n

      Herakleitos\u2019un logos<\/em> anlay\u0131\u015f\u0131 ile Parmenides\u2019in hen<\/em> (birlik) d\u00fc\u015f\u00fcncesi burada birle\u015fir. Logos, birli\u011fi b\u00f6lmeden hareket ettirir; birlik, logos\u2019u susturmadan dinginle\u015ftirir. Ha\u015flako\u011flu\u2019na g\u00f6re bu birlik, \u201chareketin dinginli\u011fi\u201d ya da \u201csessizli\u011fin ak\u0131\u015f\u0131\u201d olarak kavranmal\u0131d\u0131r. Felsefe bu ikili\u011fin i\u00e7inde, bir denge sanat\u0131d\u0131r.<\/span><\/p>\n

        \n
      1. Dilin A\u015f\u0131ld\u0131\u011f\u0131 Nokta<\/strong><\/span><\/li>\n<\/ol>\n

        Seminerin \u00f6nemli bir b\u00f6l\u00fcm\u00fc, dilin s\u0131n\u0131r\u0131na odaklan\u0131r. Dil, varl\u0131\u011f\u0131 ta\u015f\u0131yan en g\u00fc\u00e7l\u00fc ara\u00e7t\u0131r; ancak ayn\u0131 zamanda onu gizleyen perdedir. Ha\u015flako\u011flu, \u201cdil, anlam\u0131n g\u00f6lgesidir\u201d diyerek, anlam\u0131n art\u0131k s\u00f6zc\u00fcklerle de\u011fil, sessizlikle ta\u015f\u0131nd\u0131\u011f\u0131n\u0131 ileri s\u00fcrer. D\u00fc\u015f\u00fcnmek, bu nedenle kelimeyi de\u011fil, kelimenin \u00f6tesindeki a\u00e7\u0131kl\u0131\u011f\u0131 duymakt\u0131r.<\/span><\/p>\n

          \n
        1. Sessizlikte D\u00fc\u015f\u00fcnmek<\/strong><\/span><\/li>\n<\/ol>\n

          Sessizlik, burada yaln\u0131zca bir metafor de\u011fil, d\u00fc\u015f\u00fcnmenin kendisidir. Ha\u015flako\u011flu\u2019na g\u00f6re, insan d\u00fc\u015f\u00fcnmez; varl\u0131k, insanda sessizce d\u00fc\u015f\u00fcn\u00fcr. Bu sessizlik, pasif bir suskunluk de\u011fil, varl\u0131\u011f\u0131n kendini duyurmas\u0131n\u0131n en a\u00e7\u0131k h\u00e2lidir. Felsefenin olgunlu\u011fu, bu sessizli\u011fe dayanabilme g\u00fcc\u00fcd\u00fcr.<\/span><\/p>\n

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

            At\u00f6lye boyunca geli\u015ftirilen etik anlay\u0131\u015f\u0131, burada varl\u0131\u011f\u0131n a\u00e7\u0131kl\u0131\u011f\u0131yla \u00f6zde\u015fle\u015ftirilir. Etik, art\u0131k normatif bir alan de\u011fil, varl\u0131\u011f\u0131n g\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fcne kar\u015f\u0131 duyulan sorumluluktur. Hakikate tan\u0131kl\u0131k etmek, eylemden \u00f6nce gelen bir duru\u015ftur. Bu y\u00fczden, \u201cetik, varl\u0131\u011f\u0131n yank\u0131s\u0131na kulak verebilmektir.\u201d<\/span><\/p>\n

              \n
            1. Felsefenin Sona Ermeyen Sonsuzlu\u011fu<\/strong><\/span><\/li>\n<\/ol>\n

              Ha\u015flako\u011flu, felsefenin \u201cbitti\u011fi\u201d d\u00fc\u015f\u00fcncesini reddeder. Ona g\u00f6re, felsefe sona ermez \u2014 yaln\u0131zca bi\u00e7im de\u011fi\u015ftirir. Art\u0131k filozof, d\u00fc\u015f\u00fcnce \u00fcreten ki\u015fi de\u011fil, varl\u0131\u011f\u0131n sessizli\u011fine tan\u0131kl\u0131k eden ki\u015fidir. Bu anlamda felsefe, bilgiye de\u011fil, a\u00e7\u0131kl\u0131\u011fa adanm\u0131\u015f bir ya\u015fam bi\u00e7imi<\/em> haline gelir.<\/span><\/p>\n

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

              Yirmi d\u00f6rd\u00fcnc\u00fc seminer, t\u00fcm at\u00f6lyenin kapan\u0131\u015f\u0131 olmas\u0131na ra\u011fmen, Ha\u015flako\u011flu\u2019nun ifadesiyle \u201cbir son de\u011fil, bir ba\u015flang\u0131\u00e7 noktas\u0131\u201dd\u0131r. D\u00fc\u015f\u00fcnmek art\u0131k sonu\u00e7 \u00fcretmek de\u011fil, varl\u0131\u011f\u0131n kendisiyle birlikte akmakt\u0131r. Felsefe, sessizlikle konu\u015fmay\u0131, dinleyerek d\u00fc\u015f\u00fcnmeyi \u00f6\u011frenmi\u015ftir. \u201cFelsefe, varl\u0131\u011f\u0131n sessizli\u011finde yank\u0131lanan dikkat sanat\u0131d\u0131r.\u201d<\/span><\/p>\n

               <\/p>\n

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

              The twenty-fourth and final seminar serves as the closing lecture of O\u011fuz Ha\u015flako\u011flu\u2019s Heraclitus and Parmenides Workshop<\/em>. It returns to philosophy itself, synthesizing the central themes of the series \u2014 being, becoming, language, truth, ethics,<\/em> and silence. <\/em>Ha\u015flako\u011flu\u2019s purpose is to redefine philosophy not as a system of knowledge, but as a way of being<\/em> in which thought and being unfold together. Thinking is no longer an intellectual exercise but a mode of existence.<\/span><\/p>\n

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

                \n
              1. The Return of Philosophy to Its Source<\/strong><\/span><\/li>\n<\/ol>\n

                Philosophy, according to Ha\u015flako\u011flu, is not the search for truth but the attentiveness that accompanies truth\u2019s self-disclosure. To philosophize is not to produce knowledge but to wait for meaning to appear. Thus, thinking returns to its origin: to think is no longer to know, but to listen.<\/span><\/p>\n

                  \n
                1. Heraclitus\u2019 Logos and Parmenides\u2019 One<\/strong><\/span><\/li>\n<\/ol>\n

                  Heraclitus\u2019 concept of logos<\/em> and Parmenides\u2019 notion of oneness<\/em> converge here. Logos moves without division; unity stills without negation. Ha\u015flako\u011flu describes this unity as \u201cthe stillness of movement\u201d or \u201cthe flow of silence.\u201d Philosophy, in this sense, becomes the art of maintaining balance between them.<\/span><\/p>\n

                    \n
                  1. The Point Beyond Language<\/strong><\/span><\/li>\n<\/ol>\n

                    The seminar explores the limit of language. Language bears being, yet it also conceals it. Ha\u015flako\u011flu writes: \u201cLanguage is the shadow of meaning\u201d \u2014 thus, meaning is carried not by words but by silence. To think, therefore, is to hear what lies beyond the word.<\/span><\/p>\n

                      \n
                    1. Thinking in Silence<\/strong><\/span><\/li>\n<\/ol>\n

                      Silence is not a metaphor but the essence of thought itself. Human beings do not think; being thinks silently within them. This silence is not withdrawal but revelation \u2014 the clearest expression of being. Philosophy matures only when it learns to dwell within this silence.<\/span><\/p>\n

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

                        The ethical dimension of thought culminates here. Ethics is no longer a system of norms but a responsibility toward the openness of being. To witness truth is to act before acting. Hence, \u201cethics is the ability to listen to the echo of being.\u201d<\/span><\/p>\n

                          \n
                        1. The Endless Continuity of Philosophy<\/strong><\/span><\/li>\n<\/ol>\n

                          Ha\u015flako\u011flu rejects the claim that philosophy has ended. Philosophy never ends; it only transforms. The philosopher is no longer a producer of thought but a witness to the silence of being. Philosophy thus becomes a way of life devoted not to knowledge but to openness.<\/em><\/span><\/p>\n

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

                          Although the twenty-fourth seminar concludes the series, it marks a new beginning in the life of thought. To think is not to seek an outcome, but to flow with being itself. Philosophy has learned to speak through silence and to think by listening. \u201cPhilosophy is the art of attentiveness resonating within the silence of being.\u201d<\/span><\/p>\n

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

                          O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 24. 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-7613","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7613","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=7613"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7613\/revisions"}],"predecessor-version":[{"id":7614,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7613\/revisions\/7614"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7613"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}