{"id":8516,"date":"2025-12-01T21:26:09","date_gmt":"2025-12-01T18:26:09","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8516"},"modified":"2025-12-01T21:26:09","modified_gmt":"2025-12-01T18:26:09","slug":"oguz-haslakoglu-platon-phaidon-10-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-platon-phaidon-10-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, PLATON, PHA\u0130DON 10. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, PLATON, PHA\u0130DON 10. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Platon\u2019un Phaidon<\/em> diyalo\u011funda ruhun mahiyetini, bedenle ili\u015fkisini, beden\u2013ruh terkibinin nas\u0131l d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcn\u00fc ve ruhun \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fcyle ilgili arg\u00fcmanlar\u0131n hangi kavramsal zemine oturdu\u011funu tart\u0131\u015fmay\u0131 ama\u00e7lar. Metnin bu b\u00f6l\u00fcm\u00fcnde \u00f6zellikle phronesis<\/em>, psyche<\/em>, soma<\/em>, methexis<\/em>, eidos<\/em>, logos<\/em>, monoedes<\/em>, polyeides<\/em> gibi kavramlar\u0131n do\u011fru anla\u015f\u0131lmas\u0131; \u00e7eviri meselesinin d\u00fc\u015f\u00fcnceden ba\u011f\u0131ms\u0131z olamayaca\u011f\u0131 ve dilsel kar\u015f\u0131l\u0131klar\u0131n d\u00fc\u015f\u00fcnsel kavray\u0131\u015fa g\u00f6re \u015fekillendi\u011fi g\u00f6sterilir.<\/p>\n

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

    \n
  1. Phronesis ve \u00c7eviri Problemi<\/strong><\/li>\n<\/ol>\n

    Phronesis kavram\u0131n\u0131n sadece \u201cakl\u0131 ba\u015f\u0131ndal\u0131k\u201d gibi bir T\u00fcrk\u00e7e kar\u015f\u0131l\u0131kla ifade edilemeyece\u011fi, kavram\u0131n ancak d\u00fc\u015f\u00fcnsel ba\u011flam i\u00e7inde anla\u015f\u0131labilece\u011fi vurgulan\u0131r. \u00c7eviri meselesinin bi\u00e7imsel kar\u015f\u0131l\u0131kla de\u011fil d\u00fc\u015f\u00fcnmeyle ilgili oldu\u011fu, ki\u015finin kavram\u0131 kendi dili i\u00e7inde d\u00fc\u015f\u00fcnmeden do\u011fru \u00e7evirinin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 belirtilir. Dildeki kar\u015f\u0131l\u0131klar\u0131n taklit de\u011fil d\u00fc\u015f\u00fcnme \u00fcr\u00fcn\u00fc olmas\u0131 gerekti\u011fi, yoksa kavram\u0131n \u00f6z\u00fcn\u00fcn kayboldu\u011fu anlat\u0131l\u0131r.<\/p>\n

      \n
    1. Psyche Kavram\u0131n\u0131n Zorlu\u011fu ve Ruh\u2013Nefs Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

      Ruh s\u00f6zc\u00fc\u011f\u00fcn\u00fcn bizdeki \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131n\u0131n metindeki psyche<\/em> kavram\u0131n\u0131 kar\u015f\u0131lamaya yetmedi\u011fi, bu nedenle kavram\u0131n kendi ba\u011flam\u0131ndan kopar\u0131lmadan d\u00fc\u015f\u00fcn\u00fclmesi gerekti\u011fi ifade edilir. Psyche\u2019nin Arap\u00e7a nefs ile ili\u015fkisi, fakat ruh\u2013nefs ayr\u0131m\u0131n\u0131n basit bir kar\u015f\u0131l\u0131k meselesi olmad\u0131\u011f\u0131 anlat\u0131l\u0131r. Psyche hakk\u0131nda kesin belirleyici bir tan\u0131m\u0131n Platon\u2019da verilmedi\u011fi ve kavram\u0131n bilin\u00e7li bir \u015fekilde muamma olarak b\u0131rak\u0131ld\u0131\u011f\u0131 belirtilir.<\/p>\n

        \n
      1. Hakikat (aletheia) Kavram\u0131 ve Dilin D\u00fc\u015f\u00fcnmeyle Birli\u011fi<\/strong><\/li>\n<\/ol>\n

        Aletheia\u2019n\u0131n hakikat olarak \u00e7evrilmesinin g\u00f6r\u00fcn\u00fc\u015fte uygun olsa da asl\u0131nda kavram\u0131n \u201cgizlinin a\u00e7\u0131\u011fa \u00e7\u0131kmas\u0131\u201d anlam\u0131n\u0131 ta\u015f\u0131d\u0131\u011f\u0131 hat\u0131rlat\u0131l\u0131r. Bunun T\u00fcrk\u00e7edeki hakikat kavray\u0131\u015f\u0131yla tam \u00f6rt\u00fc\u015fmeyebilece\u011fi, dolay\u0131s\u0131yla kavramlar\u0131n \u00f6nce d\u00fc\u015f\u00fcnceyle kavranmas\u0131 gerekti\u011fi vurgulan\u0131r. Dilsel kar\u015f\u0131l\u0131klar ancak d\u00fc\u015f\u00fcnme yetisi geli\u015ftikten sonra anlaml\u0131 h\u00e2le gelir; aksi h\u00e2lde s\u00f6zc\u00fck d\u00fczeyinde kal\u0131r.<\/p>\n

          \n
        1. Psyche’nin Ayn\u0131 Kalana Yak\u0131nl\u0131\u011f\u0131 ve Ruhun T\u00f6z Niteli\u011fi<\/strong><\/li>\n<\/ol>\n

          Psyche\u2019nin de\u011fi\u015fene de\u011fil ayn\u0131 kalana benzedi\u011fi i\u00e7in t\u00f6zsel bir nitelik ta\u015f\u0131d\u0131\u011f\u0131 belirtilir. Bunun ruhu noeton<\/em> alan\u0131na, yani d\u00fc\u015f\u00fcn\u00fcl\u00fcr olan\u0131n alan\u0131na yerle\u015ftirdi\u011fi ifade edilir. Bu noktada ruhun tanr\u0131sal olana yak\u0131n oldu\u011fu, bedenin ise de\u011fi\u015fime tabi olmas\u0131 nedeniyle \u00f6l\u00fcml\u00fc alana ait bulundu\u011fu anlat\u0131l\u0131r.<\/p>\n

            \n
          1. Soma (Beden) Kavram\u0131 ve Cisim Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

            Soma\u2019n\u0131n sadece beden de\u011fil asl\u0131nda cisim anlam\u0131na geldi\u011fi, modern T\u00fcrk\u00e7ede kar\u015f\u0131l\u0131\u011f\u0131n kayboldu\u011fu, nesne\u2013cisim ayr\u0131m\u0131n\u0131n zihinsel kar\u0131\u015f\u0131kl\u0131k yaratt\u0131\u011f\u0131 s\u00f6ylenir. Cisim kavram\u0131 hem canl\u0131 hem cans\u0131z varl\u0131klar\u0131 kapsad\u0131\u011f\u0131 i\u00e7in ruh\u2013beden ili\u015fkisini anlamaya yard\u0131mc\u0131 olur. Beden de\u011fi\u015fime tabi oldu\u011fu i\u00e7in \u00e7\u00f6z\u00fcl\u00fcr; ruh ise \u00e7\u00f6z\u00fclmez. Bu \u00e7\u00f6z\u00fclmezlik ruhun tek mahiyete sahip olu\u015fundan kaynaklan\u0131r.<\/p>\n

              \n
            1. Terkip Problemi: Psyche ve Soma Nas\u0131l Birle\u015fir?<\/strong><\/li>\n<\/ol>\n

              Platon\u2019un metninde en b\u00fcy\u00fck muamman\u0131n psyche ile soma\u2019n\u0131n nas\u0131l terkip edildi\u011fi sorusu oldu\u011fu ifade edilir. Terkibin ne \u015fekilde m\u00fcmk\u00fcn oldu\u011fu a\u00e7\u0131klanmaz; sadece sonu\u00e7lar\u0131 anlat\u0131l\u0131r. Bu nedenle ruh ve beden net \u015fekilde ayr\u0131labilse de bu ayr\u0131m\u0131n temeli olan birle\u015fme s\u00fcreci metinde a\u00e7\u0131k de\u011fildir. Methexis (i\u015ftirak) ve syntheton (terkip) kavramlar\u0131n\u0131n bu noktada s\u0131n\u0131rlar\u0131n\u0131n belirsiz oldu\u011fu ifade edilir.<\/p>\n

                \n
              1. \u00d6l\u00fcm, Terkibin \u00c7\u00f6z\u00fclmesi ve Bireysellik \u0130lkesi<\/strong><\/li>\n<\/ol>\n

                \u00d6l\u00fcmle birlikte bedenin d\u00fc\u015ft\u00fc\u011f\u00fc, ruhun ise terkibi terk ederek kendi alan\u0131na d\u00f6nd\u00fc\u011f\u00fc anlat\u0131l\u0131r. Bireyselli\u011fin bedende de\u011fil psyche\u2019de oldu\u011fu, fakat psyche\u2019nin cinsiyetsiz ve bedensiz olmas\u0131 nedeniyle bireyli\u011fin haf\u0131za yoluyla s\u00fcrd\u00fc\u011f\u00fc ifade edilir. Bu, reenkarnasyon hik\u00e2yelerinin anlam\u0131n\u0131 a\u00e7\u0131klar: ruh \u00f6nceki hayat\u0131n izleriyle yeni bir bedene girer.<\/p>\n

                  \n
                1. Hades, Mitoloji ve Hakikatin G\u00f6r\u00fcng\u00fcsel Anlat\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

                  Platon\u2019un mitoslar\u0131 literal ger\u00e7eklik i\u00e7in de\u011fil kavranmas\u0131 g\u00fc\u00e7 olan ruhsal s\u00fcre\u00e7leri imgeyle anlatmak i\u00e7in kulland\u0131\u011f\u0131 s\u00f6ylenir. Hades anlat\u0131lar\u0131, ruhun bedensiz h\u00e2lde bireyselli\u011fini nas\u0131l yan\u0131lg\u0131yla s\u00fcrd\u00fcrd\u00fc\u011f\u00fcn\u00fc g\u00f6sterir. Mitolojik \u00e7er\u00e7eve, hakikatin kavramsal olarak ifade edilemedi\u011fi noktada a\u00e7\u0131klay\u0131c\u0131 bir model i\u015flevi g\u00f6r\u00fcr.<\/p>\n

                    \n
                  1. Felsefenin \u00d6l\u00fcm Haz\u0131rl\u0131\u011f\u0131 Olarak Tan\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

                    Felsefenin ruhu beden ba\u011fl\u0131l\u0131\u011f\u0131ndan koparmak oldu\u011fu, filozofun \u00f6l\u00fcm\u00fc sevin\u00e7le kar\u015f\u0131lamas\u0131n\u0131n nedeninin bu oldu\u011fu a\u00e7\u0131klan\u0131r. Felsefe, ruhu safla\u015ft\u0131rma ve hakikate y\u00f6neltme s\u00fcrecidir; bu s\u00fcre\u00e7 \u00f6l\u00fcmde tamamlan\u0131r. Sokrates\u2019in \u00f6l\u00fcm\u00fc kar\u015f\u0131lay\u0131\u015f\u0131ndaki ne\u015fe bu kavray\u0131\u015ftan kaynaklan\u0131r.<\/p>\n

                      \n
                    1. Saf ve Kirli Ruh Ayr\u0131m\u0131: Bedenlenme D\u00f6ng\u00fcs\u00fc<\/strong><\/li>\n<\/ol>\n

                      Ruhun bedene a\u015f\u0131r\u0131 ba\u011fl\u0131 olmas\u0131 h\u00e2linde saf \u015fekilde ayr\u0131lamad\u0131\u011f\u0131, bu nedenle yeniden bedenlenmeye zorland\u0131\u011f\u0131 belirtilir. Beden arzular\u0131na ba\u011f\u0131ml\u0131 ruhun hatalar, tutkular, korkularla kirlenmi\u015f oldu\u011fu; saf ruhun ise hakikate y\u00f6nelerek tanr\u0131sal olana yakla\u015faca\u011f\u0131 anlat\u0131l\u0131r.<\/p>\n

                       <\/p>\n

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

                      This seminar aims to explore Plato\u2019s account of the soul in the Phaedo<\/em>, focusing on the nature of the soul, its relation to the body, the problem of their composition, and the conceptual background of Plato\u2019s arguments for immortality. Key philosophical terms such as phronesis<\/em>, psyche<\/em>, soma<\/em>, methexis<\/em>, eidos<\/em>, logos<\/em>, monoedes<\/em>, and polyeides<\/em> are examined with emphasis on the necessity of understanding them through thought rather than through literal translation.<\/p>\n

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

                        \n
                      1. Phronesis and the Problem of Translation<\/strong><\/li>\n<\/ol>\n

                        Phronesis cannot merely be rendered as \u201csound-mindedness\u201d; its meaning depends on the philosophical context. Translation is not a matter of formal equivalence but of thinking. A term acquires meaning only when it is understood within the conceptual framework of the language that receives it.<\/p>\n

                          \n
                        1. The Difficulty of the Psyche and the Soul\u2013Nafs Discussion<\/strong><\/li>\n<\/ol>\n

                          The word \u201csoul\u201d does not adequately capture the sense of psyche<\/em> in the text. The psyche\u2013nefs relation is not a simple linguistic correspondence. Plato intentionally leaves the essence of the psyche undefined; the concept retains a deliberate ambiguity.<\/p>\n

                            \n
                          1. Aletheia and the Unity of Language and Thought<\/strong><\/li>\n<\/ol>\n

                            Aletheia does not simply mean \u201ctruth\u201d but \u201cthe unveiling of what is concealed.\u201d Because this differs from the Turkish notion of \u201chakikat,\u201d one must grasp the concept philosophically before translating it. Words become meaningful only after thought has shaped them.<\/p>\n

                              \n
                            1. The Psyche\u2019s Affinity with What Remains the Same<\/strong><\/li>\n<\/ol>\n

                              The psyche resembles what remains identical to itself and is therefore aligned with the noeton<\/em> realm. This places the soul close to the divine and establishes its status as something unchanging and incorruptible, unlike the body.<\/p>\n

                                \n
                              1. The Concept of Soma and the Problem of Body and Corporeality<\/strong><\/li>\n<\/ol>\n

                                Soma means not only \u201cbody\u201d but fundamentally \u201ccorporeal form.\u201d The modern loss of the word \u201ccisim\u201d obscures this. Because the body is subject to change, it dissolves; the psyche, which has a single and unchanging essence, does not.<\/p>\n

                                  \n
                                1. The Problem of Composition: How Do Psyche and Soma Unite?<\/strong><\/li>\n<\/ol>\n

                                  Plato never explains how soul and body come together. Their union remains a mystery. Therefore, although they can be sharply distinguished, the basis of this distinction is philosophically unclear. The terms methexis<\/em> and syntheton<\/em> remain conceptually unstable at this point.<\/p>\n

                                    \n
                                  1. Death, the Dissolution of the Composite, and the Principle of Individuality<\/strong><\/li>\n<\/ol>\n

                                    At death the composite dissolves: the body falls away, while the psyche returns to its own realm. Individuality lies in the psyche, preserved through memory. This explains reincarnation narratives and the persistence of personal impressions.<\/p>\n

                                      \n
                                    1. Hades, Myth, and the Phenomenal Expression of Truth<\/strong><\/li>\n<\/ol>\n

                                      Myths do not present literal truths but symbolic expressions of processes that cannot be explained discursively. Hades narratives show how the psyche mistakenly carries traces of former individuality after separation from the body.<\/p>\n

                                        \n
                                      1. Philosophy as Preparation for Death<\/strong><\/li>\n<\/ol>\n

                                        Philosophy is defined as detaching the psyche from the body. For this reason the philosopher greets death with joy: death completes the purification already initiated by philosophy.<\/p>\n

                                          \n
                                        1. Pure and Impure Souls and the Cycle of Embodiment<\/strong><\/li>\n<\/ol>\n

                                          A soul preoccupied with bodily pleasures cannot separate purely and must re-embody. A pure soul moves toward the divine. Bodily attachment is the cause of repeated embodiment.<\/p>\n

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

                                          O\u011eUZ HA\u015eLAKO\u011eLU, PLATON, PHA\u0130DON 10. 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-8516","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8516","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=8516"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8516\/revisions"}],"predecessor-version":[{"id":8517,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8516\/revisions\/8517"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8516"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}