{"id":7619,"date":"2025-11-16T21:23:51","date_gmt":"2025-11-16T18:23:51","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7619"},"modified":"2025-11-16T21:23:51","modified_gmt":"2025-11-16T18:23:51","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-27-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-27-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 27. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 27. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Yirmi yedinci seminer, O\u011fuz Ha\u015flako\u011flu\u2019nun Herakleitos ve Parmenides At\u00f6lyesi<\/em> dizisinde d\u00fc\u015f\u00fcncenin kendi k\u00f6kensel s\u0131n\u0131rlar\u0131n\u0131 a\u015fma s\u00fcrecinin son halkalar\u0131ndan biridir. Bu seminerin amac\u0131, d\u00fc\u015f\u00fcnmenin art\u0131k yaln\u0131zca bir felsefi etkinlik de\u011fil, varl\u0131\u011f\u0131n kendi a\u00e7\u0131l\u0131\u015f bi\u00e7imi olarak anla\u015f\u0131lmas\u0131 gerekti\u011fini ortaya koymakt\u0131r. Ha\u015flako\u011flu, burada d\u00fc\u015f\u00fcncenin \u00f6znesini ortadan kald\u0131rarak, d\u00fc\u015f\u00fcnmeyi \u201cvarl\u0131\u011f\u0131n kendini d\u00fc\u015f\u00fcnmesi\u201d olarak yorumlar. Bu y\u00f6n\u00fcyle seminer, felsefeyi bir bilgi disiplini olmaktan \u00e7\u0131kar\u0131r ve onu bir varolu\u015f deneyimi<\/em> haline getirir.<\/span><\/p>\n

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

    \n
  1. D\u00fc\u015f\u00fcnmenin \u00d6znesizli\u011fi<\/strong><\/span><\/li>\n<\/ol>\n

    Ha\u015flako\u011flu, d\u00fc\u015f\u00fcncenin insan\u0131n m\u00fclk\u00fc olmad\u0131\u011f\u0131n\u0131 vurgular. \u0130nsan d\u00fc\u015f\u00fcnmez; d\u00fc\u015f\u00fcnce, insanda ve insan arac\u0131l\u0131\u011f\u0131yla ger\u00e7ekle\u015fir. Bu anlay\u0131\u015f, \u00f6znenin merkezili\u011fini reddeder ve d\u00fc\u015f\u00fcnmeyi, varl\u0131\u011f\u0131n kendi a\u00e7\u0131kl\u0131\u011f\u0131 olarak yeniden konumland\u0131r\u0131r. B\u00f6ylece d\u00fc\u015f\u00fcnmek, \u201cben d\u00fc\u015f\u00fcn\u00fcyorum\u201ddan \u201cd\u00fc\u015f\u00fcn\u00fcl\u00fcyor\u201dya ge\u00e7i\u015ftir.<\/span><\/p>\n

      \n
    1. Herakleitos\u2019un Logos\u2019u Olarak Olu\u015f<\/strong><\/span><\/li>\n<\/ol>\n

      Herakleitos\u2019un logos<\/em> kavram\u0131, burada d\u00fc\u015f\u00fcnmenin kendini s\u00fcrekli yenileyen yap\u0131s\u0131 olarak okunur. Logos<\/em>, varl\u0131\u011f\u0131n de\u011fi\u015fmez ilkesini de\u011fil, s\u00fcrekli kendini a\u00e7ma hareketini temsil eder. Bu nedenle Ha\u015flako\u011flu\u2019na g\u00f6re d\u00fc\u015f\u00fcnmek, de\u011fi\u015fmeyeni aramak de\u011fil, de\u011fi\u015fimin kendisinde kalabilmektir. \u201cD\u00fc\u015f\u00fcnmek, ate\u015fin i\u00e7inde yanarken ayd\u0131nlanmakt\u0131r.\u201d<\/span><\/p>\n

        \n
      1. Parmenides\u2019in Birli\u011fi Olarak Dinginlik<\/strong><\/span><\/li>\n<\/ol>\n

        Parmenides\u2019in bir anlay\u0131\u015f\u0131, burada olu\u015fla \u00e7eli\u015fmez; aksine onu tamamlar. Birlik, de\u011fi\u015fimin yoklu\u011fu de\u011fil, onun zeminidir. Ha\u015flako\u011flu, \u201cbir, de\u011fi\u015fimin dayana\u011f\u0131d\u0131r\u201d diyerek, Herakleitos ve Parmenides\u2019i kar\u015f\u0131tlar olmaktan \u00e7\u0131kar\u0131r. Bu birlikte, d\u00fc\u015f\u00fcnce hem hareket eder hem de s\u00fck\u00fbnet bulur.<\/span><\/p>\n

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

          Dil, varl\u0131\u011f\u0131n kendini a\u00e7t\u0131\u011f\u0131 bir ara\u00e7 olmaktan \u00e7ok, bu a\u00e7\u0131l\u0131\u015f\u0131n s\u0131n\u0131r\u0131d\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re, dil d\u00fc\u015f\u00fcncenin ta\u015f\u0131y\u0131c\u0131s\u0131 de\u011fil, onun yank\u0131s\u0131d\u0131r. Bu nedenle, hakiki d\u00fc\u015f\u00fcnme, sessizlikte ger\u00e7ekle\u015fir. Sessizlik burada suskunluk de\u011fil, anlam\u0131n en saf bi\u00e7imidir; kelimenin do\u011fdu\u011fu kaynakt\u0131r.<\/span><\/p>\n

            \n
          1. Hakikat: A\u00e7\u0131kl\u0131\u011f\u0131n Kendisi<\/strong><\/span><\/li>\n<\/ol>\n

            Seminerde hakikat, do\u011frulu\u011fun bir bi\u00e7imi olarak de\u011fil, a\u00e7\u0131kl\u0131\u011f\u0131n kendisi olarak tan\u0131mlan\u0131r. Hakikat, bilinen bir nesne de\u011fil, a\u00e7\u0131lan bir ili\u015fkidir. D\u00fc\u015f\u00fcnmek, bu ili\u015fkiye tan\u0131kl\u0131k etmektir \u2014 bilmek de\u011fil, a\u00e7\u0131k kalmakt\u0131r. Bu anlamda hakikat, \u201cvarl\u0131\u011f\u0131n kendini a\u00e7t\u0131\u011f\u0131 sessiz alan\u201dd\u0131r.<\/span><\/p>\n

              \n
            1. Etik: A\u00e7\u0131kl\u0131\u011fa Sadakat<\/strong><\/span><\/li>\n<\/ol>\n

              Ha\u015flako\u011flu, eti\u011fi eylemsel bir alan olarak de\u011fil, varl\u0131\u011f\u0131n a\u00e7\u0131kl\u0131\u011f\u0131na sadakat olarak ele al\u0131r. Etik olmak, do\u011fruyu yapmak de\u011fil, a\u00e7\u0131k kalabilmektir. Bu a\u00e7\u0131kl\u0131k hali, insan\u0131 hakikatin s\u00fcreklili\u011fine kat\u0131labilir k\u0131lar. \u201cEtik, varl\u0131\u011f\u0131n \u00e7a\u011fr\u0131s\u0131na yan\u0131t verebilmektir.\u201d<\/span><\/p>\n

                \n
              1. Felsefenin D\u00f6n\u00fc\u015f\u00fcm\u00fc<\/strong><\/span><\/li>\n<\/ol>\n

                Felsefe art\u0131k bir teorik u\u011fra\u015f de\u011fil, bir dikkat bi\u00e7imi olarak tan\u0131mlan\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re, felsefe d\u00fc\u015f\u00fcnmenin sonu de\u011fil, sessizli\u011fin ba\u015flang\u0131c\u0131d\u0131r. Bu sessizlik, bilginin t\u00fckenmesi de\u011fil, anlam\u0131n do\u011fumudur. B\u00f6ylece felsefe, \u201cbilmekten\u201d \u201cduymaya\u201d evrilir.<\/span><\/p>\n

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

                Yirmi yedinci seminer, d\u00fc\u015f\u00fcnmenin k\u00f6kenine en fazla yakla\u015f\u0131ld\u0131\u011f\u0131 a\u015famad\u0131r. Ha\u015flako\u011flu, felsefeyi art\u0131k bir a\u00e7\u0131klama de\u011fil, bir a\u00e7\u0131kl\u0131k olarak konumland\u0131r\u0131r. D\u00fc\u015f\u00fcnmek, \u00f6znenin de\u011fil, varl\u0131\u011f\u0131n eylemidir. Bu nedenle felsefe, susarak derinle\u015fen bir dikkat sanat\u0131na d\u00f6n\u00fc\u015f\u00fcr. \u201cD\u00fc\u015f\u00fcnmek, varl\u0131\u011f\u0131n sessizli\u011finde yank\u0131lanmakt\u0131r.\u201d<\/span><\/p>\n

                 <\/p>\n

                 <\/p>\n

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

                The twenty-seventh seminar represents one of the final movements in O\u011fuz Ha\u015flako\u011flu\u2019s Heraclitus and Parmenides Workshop<\/em>, where thought transcends its own foundational boundaries. The purpose of this seminar is to present thinking not as a human activity, but as the mode through which being reveals itself. Ha\u015flako\u011flu removes the subject from the act of thinking and defines thought as \u201cbeing\u2019s self-thinking.\u201d Thus, philosophy ceases to be a discipline of knowledge and becomes an existential experience.<\/em><\/span><\/p>\n

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

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

                  Thinking does not belong to man; it happens through man. The self-centered notion of the subject is dismantled \u2014 thought is not possessed but revealed. The transition from \u201cI think\u201d to \u201cit is thought\u201d marks the essence of this seminar.<\/span><\/p>\n

                    \n
                  1. Heraclitus\u2019 Logos as Becoming<\/strong><\/span><\/li>\n<\/ol>\n

                    Heraclitus\u2019 logos<\/em> is interpreted as the ever-renewing process of thought. It does not stand for a static principle but for the continuous unfolding of being. To think, therefore, is not to seek permanence but to dwell within change itself. \u201cTo think is to be illuminated while burning in the fire.\u201d<\/span><\/p>\n

                      \n
                    1. Parmenides\u2019 Unity as Stillness<\/strong><\/span><\/li>\n<\/ol>\n

                      Parmenides\u2019 concept of the One complements, rather than contradicts, Heraclitus\u2019 flux. Unity is not the negation of movement but its foundation. Ha\u015flako\u011flu unites the two: in this stillness, thought both moves and rests.<\/span><\/p>\n

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

                        Language is not the vessel of thought but its echo. For Ha\u015flako\u011flu, true thinking begins where language ends. Silence here is not absence but the origin of meaning \u2014 the space from which the word is born. To think in silence is to participate in the source of sense.<\/span><\/p>\n

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

                          Truth is not correctness but openness itself. It is not an object to be known but a relation to be lived. To think is to remain within this relation, to bear witness to disclosure rather than to grasp it.<\/span><\/p>\n

                            \n
                          1. Ethics as Fidelity to Openness<\/strong><\/span><\/li>\n<\/ol>\n

                            Ethics is understood as fidelity to the openness of being. It is not about doing the right thing, but about remaining open<\/em>. Such openness allows one to participate in the continuity of truth. \u201cEthics is the ability to respond to the call of being.\u201d<\/span><\/p>\n

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

                              Philosophy becomes a mode of attentiveness rather than a theoretical pursuit. It is not the end of thought but the beginning of silence. This silence is not the death of knowledge but the birth of meaning. Philosophy thus shifts from knowing<\/em> to listening.<\/em><\/span><\/p>\n

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

                              The twenty-seventh seminar reaches the deepest level of Ha\u015flako\u011flu\u2019s philosophical inquiry. Philosophy is no longer explanation but openness itself. Thinking belongs not to the subject but to being. Thus, philosophy becomes an art of attentive silence. \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 27. 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-7619","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7619","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=7619"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7619\/revisions"}],"predecessor-version":[{"id":7620,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7619\/revisions\/7620"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7619"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}