{"id":8514,"date":"2025-12-01T21:25:38","date_gmt":"2025-12-01T18:25:38","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8514"},"modified":"2025-12-01T21:25:38","modified_gmt":"2025-12-01T18:25:38","slug":"oguz-haslakoglu-platon-phaidon-9-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-platon-phaidon-9-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, PLATON, PHA\u0130DON 9. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, PLATON, PHA\u0130DON 9. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, Platon\u2019un Phaidon<\/em> diyalo\u011funda \u201cayn\u0131 kalan\u201d ile \u201cde\u011fi\u015fen\u201d aras\u0131ndaki ayr\u0131m\u0131 yeniden kurarak bilgi ile varl\u0131k aras\u0131ndaki zorunlu ili\u015fkiyi g\u00f6r\u00fcn\u00fcr h\u00e2le getirmek, \u201ckendinde olan\u201d (auto kath\u2019 auto) ile duyusal nesneler aras\u0131ndaki fark\u0131 a\u00e7\u0131klamak ve Sokrates\u2019in arg\u00fcman\u0131n\u0131 idealar \u00f6\u011fretisi, noesis\u2013dianoia ayr\u0131m\u0131 ve par\u00e7a\u2013b\u00fct\u00fcn problemati\u011fi ba\u011flam\u0131nda yorumlamakt\u0131r. Seminer ayn\u0131 zamanda modern bilim anlay\u0131\u015f\u0131n\u0131n Platoncu epistemolojiden nas\u0131l ayr\u0131ld\u0131\u011f\u0131n\u0131 tart\u0131\u015farak Platon\u2019un bilgi anlay\u0131\u015f\u0131n\u0131n h\u00e2l\u00e2 neden ge\u00e7erlili\u011fini korudu\u011funu g\u00f6stermeyi hedefler.<\/p>\n

ANA TEMALAR<\/strong><\/p>\n

    \n
  1. Ayn\u0131 Kalan ile De\u011fi\u015fen Aras\u0131ndaki Temel Ayr\u0131m<\/strong><\/li>\n<\/ol>\n

    Platon\u2019da varl\u0131k \u00fc\u00e7 \u015feyle nitelenir: ayn\u0131l\u0131k, birlik ve s\u00fcreklilik. Duyusal d\u00fcnya ise de\u011fi\u015fme, \u00e7o\u011falma, eksilme ve olu\u015f i\u00e7inde akar. Ayn\u0131 kalan yaln\u0131zca idealar d\u00fcnyas\u0131na aittir; duyusal nesneler hi\u00e7bir zaman kendileriyle ayn\u0131 kalamaz. Seminerde bu ayr\u0131m\u0131n Timaios\u2019taki varl\u0131k\u2013olu\u015f \u00f6rt\u00fcs\u00fcn\u00fcn Phaidon\u2019da yeniden g\u00f6r\u00fcn\u00fcr h\u00e2le geldi\u011fi vurgulan\u0131r. Duyusal nesne de\u011fi\u015fti\u011fi i\u00e7in bilgiye konu olamaz; bilgi ancak ayn\u0131 olana, de\u011fi\u015fmez olana y\u00f6nelir.<\/p>\n

      \n
    1. \u201cKendinde Olan\u201d ile Duyusal Nesneler Aras\u0131ndaki Ayr\u0131m<\/strong><\/li>\n<\/ol>\n

      Platon\u2019un \u201cauto kath\u2019 auto\u201d ifadesi, bir \u015feyin kendinde olmas\u0131n\u0131 yani de\u011fi\u015fmeden, eksilmeden, bozulmadan var olmas\u0131n\u0131 anlat\u0131r. G\u00fczelli\u011fin kendisi g\u00fczeldir, e\u015fitli\u011fin kendisi e\u015fittir; fakat g\u00fczel olan ve e\u015fit olan duyusal nesneler bu nitelikleri tam olarak ta\u015f\u0131maz. Masan\u0131n ideas\u0131 masa olu\u015fumunun sebebidir ama hi\u00e7bir masa idean\u0131n kendisi de\u011fildir. Bu ayr\u0131m idealar \u00f6\u011fretisinin hem ontolojik hem epistemolojik temelini olu\u015fturur.<\/p>\n

        \n
      1. Duyusal \u00d6rneklerin \u0130deaya \u0130\u015faret Etmesi ve Kavramlar\u0131n Kayna\u011f\u0131<\/strong><\/li>\n<\/ol>\n

        G\u00fczel \u015feyler g\u00fczelli\u011fe isim verir; e\u015fit olan \u015feyler e\u015fitli\u011fe i\u015faret eder; b\u00fcy\u00fckl\u00fck, k\u00fc\u00e7\u00fckl\u00fck, benzerlik gibi t\u00fcm nitelikler idean\u0131n sadece g\u00f6lgesi olarak duyusal d\u00fcnyada g\u00f6r\u00fcn\u00fcr. Duyusal \u00f6rneklerden hareketle kavrama y\u00fckselmek deneyimin \u00fcretmesiyle de\u011fil, deneyimin hat\u0131rlatmas\u0131yla m\u00fcmk\u00fcnd\u00fcr. Kavram duyusal olandan t\u00fcremez; duyusal olan kavram\u0131n eksik bir benzeridir. Bu eksiklik bilme hareketinin kayna\u011f\u0131d\u0131r.<\/p>\n

          \n
        1. Modern Bilimin Pistis D\u00fczeyinde Kalmas\u0131 ve Platoncu Ele\u015ftiri<\/strong><\/li>\n<\/ol>\n

          Seminerde modern bilimin Platon\u2019un \u00e7izdi\u011fi epistemik seviyeler i\u00e7inde \u201cpistis\u201d yani kanaat d\u00fczeyinde kald\u0131\u011f\u0131 a\u00e7\u0131klan\u0131r. \u00d6l\u00e7\u00fclebilirlik, determinizm, d\u0131\u015f d\u00fcnya varsay\u0131m\u0131 ve nedensel kapanm\u0131\u015fl\u0131k Platon\u2019un noesis dedi\u011fi hakikatin d\u00fczeyine ula\u015famaz. Modern fizi\u011fin entanglement gibi fenomenleri bile, bilimin zannetti\u011fi kesinlik d\u00fczeyini \u00e7\u00f6zmektedir. Bu nedenle modern bilimin hakikat iddias\u0131 Platon\u2019a g\u00f6re temelsizdir.<\/p>\n

            \n
          1. Noesis \u2013 Dianoia Ayr\u0131m\u0131 ve Aristoteles\u2019le Epistemolojik Fark<\/strong><\/li>\n<\/ol>\n

            Noesis varl\u0131\u011f\u0131n kendisini kavramakt\u0131r; dianoia ise akl\u0131n tasar\u0131mlar\u0131n\u0131n alan\u0131d\u0131r. Platon\u2019da noesis en y\u00fcksek bilgi t\u00fcr\u00fcd\u00fcr. Aristoteles ise duyusal nesnedeki formu kavraman\u0131n bilgi i\u00e7in yeterli oldu\u011funu savunur. Seminerde bu fark\u0131n iki filozofun ontolojisinden kaynakland\u0131\u011f\u0131 g\u00f6sterilir: Platon\u2019da form ideada bulunur; Aristoteles\u2019te ise tek tek nesnelerin i\u00e7indedir. Bu, bilginin kayna\u011f\u0131n\u0131 tamamen de\u011fi\u015ftirir.<\/p>\n

              \n
            1. Par\u00e7a\u2013B\u00fct\u00fcn Meselesi ve Birlik Problemi<\/strong><\/li>\n<\/ol>\n

              Platon\u2019da b\u00fct\u00fcn par\u00e7alar\u0131n toplam\u0131 de\u011fildir; par\u00e7alar zaten b\u00fct\u00fcn\u00fcn \u0131\u015f\u0131\u011f\u0131 alt\u0131nda anlam kazan\u0131r. Birlik ideas\u0131 b\u00fct\u00fcne h\u00e2kimdir ve par\u00e7alar\u0131n d\u00fczenini belirler. Platon\u2019un diairesis (ay\u0131rma) ve synagoge (bir araya getirme) y\u00f6ntemi bu nedenle ontolojik bir temele dayan\u0131r. Seminerde bu yap\u0131n\u0131n neden modern analitik b\u00fct\u00fcn anlay\u0131\u015f\u0131ndan tamamen farkl\u0131 oldu\u011fu a\u00e7\u0131klan\u0131r.<\/p>\n

                \n
              1. Bilginin Sahnelemesi: Olu\u015ftan Varl\u0131\u011fa Y\u00fckseli\u015f<\/strong><\/li>\n<\/ol>\n

                Seminer, Sokrates\u2019in d\u00fc\u015f\u00fcnme s\u00fcrecini bir sahne d\u00fczeni i\u00e7inde g\u00f6sterdi\u011fini vurgular: duyusal \u00f6rnek \u2192 de\u011fi\u015fme \u2192 eksiklik \u2192 kavram \u2192 de\u011fi\u015fmezlik \u2192 varl\u0131k \u2192 noesis. Bu dizinin tamam\u0131 ruhun olu\u015fun i\u00e7inden varl\u0131\u011fa y\u00fckseli\u015fidir. Bilgi bu y\u00fckseli\u015f hareketinin ad\u0131d\u0131r; duyusal d\u00fcnya yaln\u0131zca giri\u015f perdesidir. Hakikate giden yol daima de\u011fi\u015fenin i\u00e7inden de\u011fi\u015fmezi bulma hareketidir.<\/p>\n

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

                Bu seminer, Platon\u2019un idealar \u00f6\u011fretisinin Phaidon\u2019da nas\u0131l yeniden kuruldu\u011funu ve bilginin yaln\u0131zca de\u011fi\u015fmeyen varl\u0131\u011f\u0131 konu alabilece\u011fini g\u00f6stermi\u015ftir. Duyusal nesnelerin eksikli\u011fi, kavramlar\u0131n de\u011fi\u015fmezli\u011fi, modern bilimin epistemik s\u0131n\u0131rlar\u0131 ve birlik\u2013par\u00e7a ili\u015fkisinin ontolojik temeli birlikte ele al\u0131nd\u0131\u011f\u0131nda, Platon\u2019un bilgi anlay\u0131\u015f\u0131n\u0131n h\u00e2l\u00e2 ge\u00e7erli bir d\u00fc\u015f\u00fcnme modeli sundu\u011fu ortaya \u00e7\u0131kar. Bilgi, duyusal olandan kavramsal olana, olu\u015fun i\u00e7inden varl\u0131\u011f\u0131n kendisine y\u00f6nelen bir y\u00fckseli\u015ftir.<\/p>\n

                 <\/p>\n

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

                This seminar aims to clarify how Plato reconstructs the distinction between what remains the same and what changes, how the notion of \u201cwhat is itself\u201d forms the foundation of knowledge, and how Socrates\u2019 argument connects epistemology with ontology in the Phaedo<\/em>. It also examines why modern science remains on the level of belief rather than truth and why Platonic epistemology continues to possess philosophical validity.<\/p>\n

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

                  \n
                1. The Fundamental Distinction Between What Remains and What Changes<\/strong><\/li>\n<\/ol>\n

                  In Plato, being is defined by sameness, unity, and permanence, whereas the sensible world is defined by alteration and becoming. Because sensible objects never remain the same, they cannot be the objects of knowledge. Knowledge concerns what does not change.<\/p>\n

                    \n
                  1. The Difference Between \u201cWhat Is Itself\u201d and Sensible Objects<\/strong><\/li>\n<\/ol>\n

                    \u201cWhat is itself\u201d refers to Forms that remain completely identical to themselves. Beautiful things are not Beauty itself; equal things are not Equality itself. Sensible things participate in Forms without ever embodying them.<\/p>\n

                      \n
                    1. Sensible Examples Point Toward the Forms<\/strong><\/li>\n<\/ol>\n

                      Sensible particulars never generate concepts; they only remind the soul of concepts it already possesses. Their deficiency reveals the independence and superiority of the conceptual realm.<\/p>\n

                        \n
                      1. Modern Science Critiqued from a Platonic Perspective<\/strong><\/li>\n<\/ol>\n

                        Modern science, grounded in measurement and determinism, does not reach truth but remains within the realm of belief. Even contemporary physics undermines the idea that the sensible realm provides stable foundations for knowledge.<\/p>\n

                          \n
                        1. The Distinction Between Noesis and Dianoia<\/strong><\/li>\n<\/ol>\n

                          Noesis is the direct grasp of being; dianoia is mediated reasoning. Aristotle situates form within sensible particulars, whereas Plato locates form in a separate intelligible realm. This difference changes the entire structure of knowledge.<\/p>\n

                            \n
                          1. The Problem of the Whole and Its Parts<\/strong><\/li>\n<\/ol>\n

                            For Plato, the whole precedes its parts. Parts gain meaning only within the unity imposed by the Form of the One. The dialectical methods of division and collection rely on this ontological structure.<\/p>\n

                              \n
                            1. The Dramaturgy of Knowing<\/strong><\/li>\n<\/ol>\n

                              Socrates stages the ascent of the soul: from sensible likenesses to conceptual purity, from changing images to unchanging being. Knowledge is the movement from becoming to being.<\/p>\n

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

                              This seminar shows that Platonic knowledge depends on the stability of being and the insufficiency of the sensible. By linking epistemology to ontology, Plato provides a model in which knowing is the soul\u2019s ascent from the realm of becoming to the realm of true being.<\/p>\n

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

                              O\u011eUZ HA\u015eLAKO\u011eLU, PLATON, PHA\u0130DON 9. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 Bu […]<\/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-8514","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8514","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=8514"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8514\/revisions"}],"predecessor-version":[{"id":8515,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8514\/revisions\/8515"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8514"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}