{"id":7605,"date":"2025-11-16T20:58:19","date_gmt":"2025-11-16T17:58:19","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7605"},"modified":"2025-11-16T20:58:29","modified_gmt":"2025-11-16T17:58:29","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-20-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-20-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 20. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 20. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Bu \u201cHasat Dersi\u201d, at\u00f6lye boyunca y\u00fcr\u00fct\u00fclen Herakleitos\u2013Parmenides tart\u0131\u015fmas\u0131n\u0131 bir sonuca ba\u011flamaktan ziyade, o tart\u0131\u015fman\u0131n b\u0131rakt\u0131\u011f\u0131 d\u00fc\u015f\u00fcnsel sorular\u0131n Hegel\u2019in Mant\u0131k Bilimi<\/em> arac\u0131l\u0131\u011f\u0131yla yeniden a\u00e7\u0131lmas\u0131n\u0131 ama\u00e7lar.<\/span>
\nHa\u015flako\u011flu, Hegel\u2019in yaln\u0131zca diyalekti\u011fin kurucusu de\u011fil, ayn\u0131 zamanda Herakleitos\u2019un \u201colu\u015f\u201d d\u00fc\u015f\u00fcncesini sistemli hale getiren bir miras\u00e7\u0131 oldu\u011funu savunur. At\u00f6lyenin son ad\u0131m\u0131, olu\u015f ve varl\u0131k diyalekti\u011finin Hegel\u2019de nas\u0131l \u201cbilim\u201de d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc g\u00f6stermektir.<\/span><\/p>\n

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

    \n
  1. Hegel \u00d6nerisinin Nedeni<\/strong><\/span><\/li>\n<\/ol>\n

    Ha\u015flako\u011flu, Hegel\u2019i se\u00e7mesinin nedenini \u201colu\u015f\u2013varl\u0131k\u201d tart\u0131\u015fmas\u0131n\u0131 yeniden bilimsel zemine \u00e7ekme \u00e7abas\u0131yla a\u00e7\u0131klar.<\/span>
    \nKant\u2019\u0131n Saf Akl\u0131n Kriti\u011fi<\/em> ile metafizi\u011fi s\u0131n\u0131rlamas\u0131ndan sonra Hegel, metafizi\u011fi \u201cbilimle birle\u015ftirerek\u201d yeniden kurar. Bu nedenle Hegel, Herakleitos ve Parmenides at\u00f6lyesinin do\u011fal devam\u0131d\u0131r.<\/span><\/p>\n

      \n
    1. Hegel\u2019de Olu\u015f ve Varl\u0131k<\/strong><\/span><\/li>\n<\/ol>\n

      Hegel, Parmenides<\/em>\u2019in \u201cvarl\u0131k birdir, de\u011fi\u015fmez\u201d d\u00fc\u015f\u00fcncesine kar\u015f\u0131, Herakleitos<\/em>\u2019un \u201cher \u015fey akar\u201d anlay\u0131\u015f\u0131n\u0131 kendi mant\u0131\u011f\u0131n\u0131n temeline al\u0131r.<\/span>
      \nHa\u015flako\u011flu\u2019na g\u00f6re Hegel sahnede Herakleitos\u2019tur; Parmenides ise onun kar\u015f\u0131s\u0131nda d\u00fc\u015f\u00fcncenin s\u0131n\u0131r\u0131n\u0131 temsil eder. Bu y\u00fczden Mant\u0131k Bilimi<\/em>, \u201cParmenides\u2019e kar\u015f\u0131 Herakleitos cephesinden\u201d yaz\u0131lm\u0131\u015ft\u0131r.<\/span><\/p>\n

        \n
      1. Platon\u2013Aristoteles Gerilimi ve Hegel<\/strong><\/span><\/li>\n<\/ol>\n

        Hegel, Aristoteles\u2019in ontolojik zemininden hareketle Platon\u2019un idealar \u00f6\u011fretisini yeniden \u201cihya\u201d eder.<\/span>
        \nAristoteles\u2019te idea<\/em> form (morphe) d\u00fczeyine iner; Hegel\u2019de ise yeniden kavramsal etkinlik kazan\u0131r. Bu, diyalekti\u011fin metafizi\u011fe iadesidir: varl\u0131k yaln\u0131zca \u201colu\u015fta\u201d bilinebilir.<\/span><\/p>\n

          \n
        1. Empirizm ve Diyalekti\u011fin Reddi<\/strong><\/span><\/li>\n<\/ol>\n

          Hegel, \u0130ngiliz deneycili\u011fini (Hume, Newton) duyuya indirgenmi\u015f bir hakikat anlay\u0131\u015f\u0131 oldu\u011fu i\u00e7in ele\u015ftirir.<\/span>
          \nEmpirizm nesneyi \u00f6zneden kopar\u0131r; oysa Hegel\u2019e g\u00f6re nesne, ancak \u00f6znenin dolay\u0131ml\u0131 etkinli\u011fiyle anla\u015f\u0131labilir.<\/span>
          \nBu ele\u015ftiriden do\u011fan diyalektik, \u00f6zne\u2013nesne birli\u011fini \u201cGeist\u201d (Tin) d\u00fczeyinde temellendirir.<\/span><\/p>\n

            \n
          1. Varl\u0131k\u2013Hi\u00e7lik\u2013Olu\u015f \u00dc\u00e7l\u00fcs\u00fc<\/strong><\/span><\/li>\n<\/ol>\n

            At\u00f6lyenin merkezinde yer alan bu \u00fc\u00e7 kavram, Hegel\u2019in Mant\u0131k Bilimi<\/em>\u2019nde d\u00fc\u015f\u00fcncenin ilk hareketidir.<\/span>
            \n\u201cVarl\u0131k\u201d ve \u201chi\u00e7lik\u201d, birbirini d\u0131\u015flamayan, aksine olu\u015fta birle\u015fen momentlerdir.<\/span>
            \nHa\u015flako\u011flu, Hegel\u2019in Aufhebung<\/em> kavram\u0131n\u0131 (\u201cortadan kald\u0131rmak\u201d de\u011fil \u201cyukar\u0131 kald\u0131rmak\u201d) do\u011fru anlamak gerekti\u011fini vurgular; \u00e7\u00fcnk\u00fc diyalektik, yok etmez, d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.<\/span><\/p>\n

              \n
            1. Kant Ele\u015ftirisi ve \u2018Y\u00fcz Dolar Problemi\u2019<\/strong><\/span><\/li>\n<\/ol>\n

              Kant\u2019\u0131n \u201cvarl\u0131k, kavrama eklenen bir y\u00fcklem de\u011fildir\u201d \u00f6rne\u011fi (y\u00fcz dolar problemi<\/em>) Hegel\u2019de tersine \u00e7evrilir.<\/span>
              \nVarl\u0131k, kavram\u0131n ger\u00e7ekle\u015fme tarz\u0131d\u0131r; dolay\u0131s\u0131yla d\u00fc\u015f\u00fcnce, \u201csoyut\u201dta kalmaz, \u201csomut\u201dta tamamlan\u0131r.<\/span>
              \nBu, Hegel\u2019in soyut\u2013somut ayr\u0131m\u0131n\u0131 \u00fcretmesinin nedenidir.<\/span><\/p>\n

                \n
              1. Diyalekti\u011fin G\u00fcncelli\u011fi<\/strong><\/span><\/li>\n<\/ol>\n

                Seminer, Hegel\u2019in nedensellik ve belirlenim kavramlar\u0131n\u0131 kuantum-sonras\u0131 d\u00fc\u015f\u00fcnceyle ili\u015fkilendirir.<\/span>
                \nNedenselli\u011fin mutlak olmad\u0131\u011f\u0131 bir evrende, diyalektik art\u0131k yaln\u0131zca tarihsel de\u011fil, epistemolojik bir zorunluluktur.<\/span>
                \nHa\u015flako\u011flu\u2019na g\u00f6re d\u00fc\u015f\u00fcnce, nedenselli\u011fin \u00e7\u00f6k\u00fc\u015f\u00fcyle yeniden ba\u015flamal\u0131d\u0131r.<\/span><\/p>\n

                  \n
                1. Felsefenin Kritik G\u00f6revi<\/strong><\/span><\/li>\n<\/ol>\n

                  Ha\u015flako\u011flu, felsefenin \u201cele\u015ftiren d\u00fc\u015f\u00fcnce\u201d oldu\u011funu, soru sormayan d\u00fc\u015f\u00fcncenin d\u00fc\u015f\u00fcnce olamayaca\u011f\u0131n\u0131 s\u00f6yler.<\/span>
                  \n\u201cEle\u015ftiri, totolojidir\u201d der; \u00e7\u00fcnk\u00fc d\u00fc\u015f\u00fcncenin kendisi, kendi s\u0131n\u0131r\u0131n\u0131 sorgulamakt\u0131r.<\/span>
                  \nBu anlamda Hegel, ele\u015ftiriyi sistemle birle\u015ftiren son b\u00fcy\u00fck filozoftur.<\/span><\/p>\n

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

                  Hasat dersi, at\u00f6lyenin b\u00fct\u00fcn\u00fcn\u00fc Hegel \u00fczerinden yeniden d\u00fc\u015f\u00fcnmeye \u00e7a\u011f\u0131r\u0131r.<\/span>
                  \nVarl\u0131k ve olu\u015f, Parmenides\u2019le Herakleitos aras\u0131ndaki gerilimden do\u011fmu\u015ftu; Hegel bu gerilimi sistemle\u015ftirerek \u201cd\u00fc\u015f\u00fcncenin kendi hareketi\u201d haline getirmi\u015ftir.<\/span>
                  \nHa\u015flako\u011flu\u2019nun ifadesiyle:<\/span>
                  \n\u201cHegel, Herakleitos\u2019un olu\u015funu, Parmenides\u2019in varl\u0131\u011f\u0131na kar\u015f\u0131 bilimin diliyle savunur.\u201d<\/span>
                  \nBu ders, at\u00f6lyenin kapan\u0131\u015f\u0131 de\u011fil, yeni bir d\u00fc\u015f\u00fcnsel evrenin kap\u0131s\u0131d\u0131r.<\/span><\/p>\n

                   <\/p>\n

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

                  The twentieth and final seminar, titled the \u201cHarvest Lecture,\u201d does not aim to conclude the discussion between Heraclitus and Parmenides, but rather to reopen it through Hegel\u2019s Science of Logic<\/em>.<\/span>
                  \nIn this session, O\u011fuz Ha\u015flako\u011flu argues that Hegel should be regarded not only as the founder of dialectical logic but also as the thinker who systematized Heraclitus\u2019 notion of becoming.<\/span>
                  \nThe purpose of the seminar is to show how the dialectic between being and becoming is transformed by Hegel into a \u201cscience\u201d \u2014 the science of thought itself.<\/span><\/p>\n

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

                    \n
                  1. The Reason for the Hegelian Turn<\/strong><\/span><\/li>\n<\/ol>\n

                    Ha\u015flako\u011flu explains his choice of Hegel as a way to bring the debate on being and becoming back onto a scientific foundation.<\/span>
                    \nAfter Kant\u2019s Critique of Pure Reason<\/em> limited metaphysics to the realm of experience, Hegel sought to reunite metaphysics with science.<\/span>
                    \nFor this reason, Hegel is the natural continuation of the Heraclitus and Parmenides workshop.<\/span><\/p>\n

                      \n
                    1. Being and Becoming in Hegel<\/strong><\/span><\/li>\n<\/ol>\n

                      Hegel takes Heraclitus<\/em>\u2019 assertion that \u201ceverything flows\u201d as the foundation of his logic, in contrast to Parmenides<\/em>\u2019 idea of static being.<\/span>
                      \nAccording to Ha\u015flako\u011flu, Hegel stands on the side of Heraclitus, while Parmenides represents the boundary of thought.<\/span>
                      \nThus, The Science of Logic<\/em> is written from \u201cthe Heraclitean front against Parmenides.\u201d<\/span><\/p>\n

                        \n
                      1. Plato\u2013Aristotle Tension and Hegel<\/strong><\/span><\/li>\n<\/ol>\n

                        Hegel begins with the ontological ground of Aristotle and reanimates Plato\u2019s theory of ideas.<\/span>
                        \nIn Aristotle, idea<\/em> descends into form (morph\u0113)<\/em>; in Hegel, it regains its dynamic conceptual power.<\/span>
                        \nThis marks the reintegration of dialectic into metaphysics: being can only be known through becoming.<\/span><\/p>\n

                          \n
                        1. Empiricism and the Rejection of Dialectic<\/strong><\/span><\/li>\n<\/ol>\n

                          Hegel criticizes British empiricism (Hume, Newton) for reducing truth to sense data.<\/span>
                          \nEmpiricism separates the object from the subject, whereas for Hegel, the object can be understood only through the subject\u2019s mediating activity.<\/span>
                          \nFrom this critique arises dialectic, which unites subject and object in the self-development of Geist<\/em> (Spirit).<\/span><\/p>\n

                            \n
                          1. The Triad of Being\u2013Nothing\u2013Becoming<\/strong><\/span><\/li>\n<\/ol>\n

                            At the core of the workshop lies this triad, which in Hegel\u2019s Science of Logic<\/em> marks the first movement of thought.<\/span>
                            \n\u201cBeing\u201d and \u201cnothing\u201d are not opposites but moments that merge in \u201cbecoming.\u201d<\/span>
                            \nHa\u015flako\u011flu emphasizes that Hegel\u2019s concept of Aufhebung<\/em> should not be understood as \u201cabolition\u201d but as \u201csublation\u201d \u2014 transformation through elevation.<\/span><\/p>\n

                              \n
                            1. The Kantian Critique and the \u2018Hundred Dollars Problem\u2019<\/strong><\/span><\/li>\n<\/ol>\n

                              Kant\u2019s claim that \u201cexistence is not a predicate\u201d (the \u2018hundred dollars problem\u2019) is reversed by Hegel.<\/span>
                              \nFor Hegel, existence is the realization of the concept; thought does not remain abstract but becomes concrete through reality.<\/span>
                              \nThis constitutes Hegel\u2019s distinction between the abstract and the concrete.<\/span><\/p>\n

                                \n
                              1. The Contemporary Relevance of Dialectic<\/strong><\/span><\/li>\n<\/ol>\n

                                The seminar relates Hegel\u2019s ideas of causality and determination to post-quantum thought.<\/span>
                                \nIn a universe where causality is no longer absolute, dialectic becomes not only a historical necessity but an epistemological one.<\/span>
                                \nAccording to Ha\u015flako\u011flu, thinking must begin anew where causality collapses.<\/span><\/p>\n

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

                                  Ha\u015flako\u011flu concludes that philosophy is \u201ccritical thought\u201d \u2014 thought that questions itself.<\/span>
                                  \n\u201cCritique is tautology,\u201d he says, because thinking is the act of testing its own limits.<\/span>
                                  \nIn this sense, Hegel is the last great philosopher to unite critique and system within a single framework.<\/span><\/p>\n

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

                                  The Harvest Lecture calls for rethinking the entire workshop through Hegel.<\/span>
                                  \nBeing and becoming, born from the tension between Parmenides and Heraclitus, are transformed by Hegel into the self-movement of thought.<\/span>
                                  \nAs Ha\u015flako\u011flu expresses it:<\/span>
                                  \n\u201cHegel defends Heraclitus\u2019 becoming against Parmenides\u2019 being, but in the language of science.\u201d<\/span>
                                  \nThis final lecture does not close the workshop \u2014 it opens a new horizon of thought.<\/span><\/p>\n

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

                                  O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 20. 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-7605","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7605","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=7605"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7605\/revisions"}],"predecessor-version":[{"id":7606,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7605\/revisions\/7606"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7605"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}