{"id":7615,"date":"2025-11-16T21:16:17","date_gmt":"2025-11-16T18:16:17","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7615"},"modified":"2025-11-16T21:17:23","modified_gmt":"2025-11-16T18:17:23","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-25-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-25-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 25. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 25. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Yirmi be\u015finci seminer, O\u011fuz Ha\u015flako\u011flu\u2019nun Herakleitos ve Parmenides At\u00f6lyesi<\/em> dizisinin tamamlay\u0131c\u0131s\u0131 niteli\u011findedir ve d\u00fc\u015f\u00fcnmenin kendi \u00f6tesine ge\u00e7me \u00e7abas\u0131n\u0131 konu edinir. Ha\u015flako\u011flu bu derste, \u201cd\u00fc\u015f\u00fcncenin s\u0131n\u0131r\u0131\u201d kavram\u0131n\u0131 merkez alarak, art\u0131k felsefenin yaln\u0131zca d\u00fc\u015f\u00fcnmekle de\u011fil, d\u00fc\u015f\u00fcn\u00fclmeyeni de kapsayarak var olabilece\u011fini savunur. Seminerin amac\u0131, felsefeyi bir y\u00f6ntem veya bilgi disiplini olmaktan \u00e7\u0131kar\u0131p, varl\u0131\u011f\u0131n kendini a\u00e7ma s\u00fcreci<\/em> olarak anlamland\u0131rmakt\u0131r. Bu ba\u011flamda, d\u00fc\u015f\u00fcnmek yaln\u0131zca kavramsal bir eylem de\u011fil, varl\u0131\u011f\u0131n kendi a\u00e7\u0131kl\u0131\u011f\u0131n\u0131 deneyimlemenin bir bi\u00e7imi haline gelir.<\/span><\/p>\n

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

    \n
  1. D\u00fc\u015f\u00fcnmenin S\u0131n\u0131r\u0131<\/strong><\/span><\/li>\n<\/ol>\n

    Ha\u015flako\u011flu, d\u00fc\u015f\u00fcncenin do\u011fas\u0131 gere\u011fi kendi s\u0131n\u0131r\u0131n\u0131 i\u00e7inde ta\u015f\u0131d\u0131\u011f\u0131n\u0131 s\u00f6yler. Felsefi d\u00fc\u015f\u00fcnme, bu s\u0131n\u0131ra \u00e7arp\u0131nca t\u00fckenmez; aksine, kendi \u00f6tesine a\u00e7\u0131l\u0131r. S\u0131n\u0131r, d\u00fc\u015f\u00fcncenin sonu de\u011fil, kendini a\u015fma imk\u00e2n\u0131d\u0131r. Bu anlay\u0131\u015f, d\u00fc\u015f\u00fcnmeyi art\u0131k bilgi \u00fcretimi<\/em> olmaktan \u00e7\u0131kar\u0131p, a\u00e7\u0131kl\u0131\u011f\u0131n deneyimi<\/em> haline getirir.<\/span><\/p>\n

      \n
    1. Varl\u0131\u011f\u0131n D\u00fc\u015f\u00fcn\u00fclmeyen Boyutu<\/strong><\/span><\/li>\n<\/ol>\n

      Varl\u0131k, yaln\u0131zca kavranabilir olan de\u011fildir. Her d\u00fc\u015f\u00fcnce, bir \u201cart\u0131k\u201d b\u0131rak\u0131r \u2014 d\u00fc\u015f\u00fcn\u00fclmeyen, ama varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren bir fazlal\u0131k. Ha\u015flako\u011flu, bu fazlal\u0131\u011f\u0131 \u201cvarl\u0131\u011f\u0131n yank\u0131s\u0131\u201d olarak tan\u0131mlar. Bu yank\u0131, sessizlikte duyulur; d\u00fc\u015f\u00fcnmek, art\u0131k bu yank\u0131y\u0131 dinlemektir.<\/span><\/p>\n

        \n
      1. Herakleitos ve Parmenides Aras\u0131nda Son Denge<\/strong><\/span><\/li>\n<\/ol>\n

        Herakleitos\u2019un \u201cher \u015fey akar\u201d s\u00f6z\u00fcyle Parmenides\u2019in \u201cvarl\u0131k birdir\u201d \u00f6nermesi aras\u0131ndaki gerilim, burada yeni bir d\u00fczeyde \u00e7\u00f6z\u00fcl\u00fcr. Ha\u015flako\u011flu\u2019na g\u00f6re, ak\u0131\u015f ve birlik art\u0131k iki kar\u015f\u0131tl\u0131k de\u011fil, ayn\u0131 hakikatin iki y\u00f6n\u00fcd\u00fcr: ak\u0131\u015f, birli\u011fin hareketi; birlik, ak\u0131\u015f\u0131n dinginli\u011fidir. D\u00fc\u015f\u00fcnce bu iki y\u00f6n aras\u0131ndaki ince \u00e7izgide, denge halinde<\/em> var olur.<\/span><\/p>\n

          \n
        1. Dil ve Sessizli\u011fin Birlikteli\u011fi<\/strong><\/span><\/li>\n<\/ol>\n

          Ha\u015flako\u011flu, dilin felsefede ta\u015f\u0131d\u0131\u011f\u0131 paradoksu yeniden ele al\u0131r: Dil, hem a\u00e7ar hem gizler. Bu nedenle, d\u00fc\u015f\u00fcnmenin olgunla\u015fmas\u0131, dilin sessizlikle uzla\u015fmas\u0131na ba\u011fl\u0131d\u0131r. \u201cKonu\u015fmak, sessizli\u011fe yakla\u015fman\u0131n bir yoludur\u201d der. Dil, varl\u0131\u011f\u0131 anlatmaz; onun yank\u0131s\u0131n\u0131 ta\u015f\u0131r.<\/span><\/p>\n

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

            Hakikat, Ha\u015flako\u011flu\u2019na g\u00f6re, do\u011frulukla \u00f6zde\u015f de\u011fildir. Hakikat, a\u00e7\u0131lmakta olan\u0131n kendisidir. Bu y\u00fczden hakikati bilmek de\u011fil, ona a\u00e7\u0131k kalmak<\/em> gerekir. Bu a\u00e7\u0131kl\u0131k hali, d\u00fc\u015f\u00fcncenin etik boyutunu da belirler: insan, ancak a\u00e7\u0131k kalabildi\u011fi \u00f6l\u00e7\u00fcde d\u00fc\u015f\u00fcn\u00fcr.<\/span><\/p>\n

              \n
            1. Etik D\u00fc\u015f\u00fcnmenin K\u00f6keni<\/strong><\/span><\/li>\n<\/ol>\n

              Etik, seminerin son b\u00f6l\u00fcm\u00fcnde, varl\u0131\u011f\u0131n kendisine kar\u015f\u0131 duyulan sorumluluk olarak tan\u0131mlan\u0131r. Bu sorumluluk, eylemle de\u011fil, dikkatle<\/em> ba\u015flar. Felsefi anlamda etik, \u201cvarl\u0131\u011f\u0131n a\u00e7\u0131kl\u0131\u011f\u0131na sad\u0131k kalma\u201d bi\u00e7imidir. Bu sadakat, d\u00fc\u015f\u00fcnmeyi hem eylem hem bekleyi\u015f haline getirir.<\/span><\/p>\n

                \n
              1. D\u00fc\u015f\u00fcncenin Sonsuzlu\u011fu<\/strong><\/span><\/li>\n<\/ol>\n

                Son b\u00f6l\u00fcmde Ha\u015flako\u011flu, d\u00fc\u015f\u00fcnmenin asla tamamlanamayaca\u011f\u0131n\u0131 belirtir: \u00c7\u00fcnk\u00fc her d\u00fc\u015f\u00fcnce, yeni bir ba\u015flang\u0131c\u0131n e\u015fi\u011fidir. Bu nedenle felsefe, bir sonuca de\u011fil, bir harekete d\u00f6n\u00fc\u015f\u00fcr. \u201cFelsefe, bitmeyen bir a\u00e7\u0131kl\u0131k i\u00e7inde sonsuzlu\u011fa y\u00f6nelmi\u015f sessiz bir y\u00fcr\u00fcy\u00fc\u015ft\u00fcr.\u201d<\/span><\/p>\n

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

                Yirmi be\u015finci seminer, Ha\u015flako\u011flu\u2019nun d\u00fc\u015f\u00fcnce yolculu\u011funun hem doruk hem de yeniden ba\u015flang\u0131\u00e7 noktas\u0131d\u0131r. Burada d\u00fc\u015f\u00fcnmek, art\u0131k \u201cvarl\u0131\u011f\u0131 anlamak\u201d de\u011fil, onunla birlikte var olmakt\u0131r. Herakleitos\u2019un ate\u015fi ve Parmenides\u2019in birli\u011fi, sessizlikte bulu\u015fur. Felsefe, bilginin de\u011fil, a\u00e7\u0131kl\u0131\u011f\u0131n eylemi haline gelir. \u201cD\u00fc\u015f\u00fcnmek, varl\u0131\u011f\u0131n kendi sessizli\u011finde yank\u0131lanmakt\u0131r.\u201d<\/span><\/p>\n

                 <\/p>\n

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

                The twenty-fifth seminar, which complements O\u011fuz Ha\u015flako\u011flu\u2019s Heraclitus and Parmenides Workshop<\/em>, focuses on the effort of thought to transcend itself. Ha\u015flako\u011flu centers his discussion on the concept of the \u201climit of thought,\u201d arguing that philosophy can exist not only through what is thought, but also through what remains unthought. The purpose of the seminar is to redefine philosophy as the process through which being reveals itself<\/em>, rather than as a discipline of knowledge or method. In this framework, thinking becomes not a conceptual operation but an experience of openness.<\/span><\/p>\n

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

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

                  Ha\u015flako\u011flu asserts that thought carries its own limit within itself. When thought reaches this limit, it does not end but transcends itself. The limit is not the cessation of thinking, but its possibility of self-transcendence. Thus, thinking becomes the experience of openness<\/em> rather than the production of knowledge.<\/em><\/span><\/p>\n

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

                    Being is not exhausted by what can be conceived. Every act of thinking leaves a remainder \u2014 an excess that continues to exist. Ha\u015flako\u011flu calls this remainder \u201cthe echo of being.\u201d This echo is heard in silence; to think is to listen to it.<\/span><\/p>\n

                      \n
                    1. The Final Balance Between Heraclitus and Parmenides<\/strong><\/span><\/li>\n<\/ol>\n

                      The tension between Heraclitus\u2019 \u201ceverything flows\u201d and Parmenides\u2019 \u201cbeing is one\u201d finds its resolution here. For Ha\u015flako\u011flu, flux and unity are no longer opposites but two faces of the same truth: flux is the movement of unity, and unity is the stillness of flux. Thought exists precisely on this delicate boundary between the two.<\/span><\/p>\n

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

                        Language both reveals and conceals being. Ha\u015flako\u011flu claims that the maturity of thought depends on reconciling language with silence. \u201cTo speak is to approach silence,\u201d he says. Language does not describe being; it carries its echo.<\/span><\/p>\n

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

                          Truth is not identical with correctness. Truth is the unfolding itself \u2014 the act of disclosure. To know truth is not to grasp it, but to remain open to it. This openness defines the ethical dimension of thought: one thinks only to the extent that one remains open.<\/span><\/p>\n

                            \n
                          1. The Origin of Ethical Thought<\/strong><\/span><\/li>\n<\/ol>\n

                            Ethics is defined as responsibility toward the openness of being. It begins not with action but with attention. To think ethically is to remain faithful to the disclosure of being \u2014 to dwell attentively within what shows itself.<\/span><\/p>\n

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

                              Ha\u015flako\u011flu concludes that thought can never be completed. Every act of thinking opens a new beginning. Philosophy, therefore, is not a conclusion but a movement \u2014 \u201can endless, silent journey within openness.\u201d<\/span><\/p>\n

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

                              The twenty-fifth seminar marks both the culmination and the renewal of Ha\u015flako\u011flu\u2019s philosophical path. Thinking is no longer about understanding being but about being with<\/em> being. Heraclitus\u2019 fire and Parmenides\u2019 stillness meet in silence. Philosophy becomes the act of openness itself. \u201cTo think is to resonate 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 25. 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-7615","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7615","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=7615"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7615\/revisions"}],"predecessor-version":[{"id":7616,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7615\/revisions\/7616"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7615"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}