{"id":7623,"date":"2025-11-16T21:32:29","date_gmt":"2025-11-16T18:32:29","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7623"},"modified":"2025-11-16T21:32:29","modified_gmt":"2025-11-16T18:32:29","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-29-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-29-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 29. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 29. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Yirmi dokuzuncu seminer, O\u011fuz Ha\u015flako\u011flu\u2019nun Herakleitos ve Parmenides At\u00f6lyesi<\/em> dizisinin son halkalar\u0131ndan biri olarak, Hegel\u2019in d\u00fc\u015f\u00fcncesinde \u201cvarl\u0131k\u201d, \u201cyokluk\u201d ve \u201colu\u015f\u201d kavramlar\u0131n\u0131n diyalektik yap\u0131s\u0131n\u0131 derinlemesine incelemeyi ama\u00e7lar.<\/span>
\nSeminerin hedefi, Hegel\u2019in Mant\u0131k Bilimi<\/em> eserinde ortaya koydu\u011fu d\u00fc\u015f\u00fcnme bi\u00e7imini Herakleitos\u2019un \u201colu\u015f\u201d \u00f6\u011fretisiyle ve Parmenides\u2019in \u201cbirlik\u201d anlay\u0131\u015f\u0131yla kar\u015f\u0131la\u015ft\u0131rarak, d\u00fc\u015f\u00fcnmenin kendi i\u00e7 hareketini a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmakt\u0131r. Ha\u015flako\u011flu, burada d\u00fc\u015f\u00fcnmeyi \u00f6znenin faaliyeti olmaktan \u00e7\u0131kar\u0131p, \u201cvarl\u0131\u011f\u0131n kendi kendini d\u00fc\u015f\u00fcnmesi\u201d olarak tan\u0131mlar.<\/span><\/p>\n

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

    \n
  1. Varl\u0131k ve Yoklu\u011fun Birli\u011fi<\/strong><\/span><\/li>\n<\/ol>\n

    Seminerin ba\u015flang\u0131c\u0131nda Hegel\u2019in \u201cVarl\u0131k ve yokluk ayn\u0131d\u0131r\u201d \u00f6nermesi ele al\u0131n\u0131r. Ha\u015flako\u011flu, bu ifadenin paradoksal bir \u00e7eli\u015fki de\u011fil, d\u00fc\u015f\u00fcnmenin kendi do\u011fas\u0131n\u0131n ifadesi oldu\u011funu vurgular. Varl\u0131k, kendisini yoklu\u011fun i\u00e7inden a\u00e7ar; yokluk da varl\u0131\u011f\u0131n kendini olumsuzlama bi\u00e7imidir. Bu birlik, d\u00fc\u015f\u00fcncenin ba\u015flang\u0131c\u0131d\u0131r \u2014 \u00e7\u00fcnk\u00fc d\u00fc\u015f\u00fcnmek, ayr\u0131m\u0131 de\u011fil, ayr\u0131m\u0131n i\u00e7indeki birli\u011fi kavramakt\u0131r.<\/span><\/p>\n

      \n
    1. \u00d6zde\u015flik ve Fark<\/strong><\/span><\/li>\n<\/ol>\n

      Ha\u015flako\u011flu, Hegel\u2019in \u201c\u00f6zde\u015flik ve \u00f6zde\u015f olmay\u0131\u015f\u0131n \u00f6zde\u015fli\u011fi\u201d ilkesini merkeze al\u0131r. Bu ilke, d\u00fc\u015f\u00fcncenin yaln\u0131zca benzerlik \u00fczerine de\u011fil, fark\u0131n da dahil oldu\u011fu bir \u00f6zde\u015flik anlay\u0131\u015f\u0131na dayand\u0131\u011f\u0131n\u0131 g\u00f6sterir. \u00d6zde\u015flik burada sabit bir durum de\u011fil, kendi i\u00e7inde fark\u0131 ta\u015f\u0131yan bir harekettir. Felsefi d\u00fc\u015f\u00fcnme, bu harekette kendini bulan bir a\u00e7\u0131kl\u0131k halidir.<\/span><\/p>\n

        \n
      1. Aufhebung \u2013 Terk, Terfi ve Muhafaza<\/strong><\/span><\/li>\n<\/ol>\n

        Hegel\u2019in me\u015fhur Aufhebung<\/em> kavram\u0131, Ha\u015flako\u011flu taraf\u0131ndan \u201cterk ederek y\u00fckseltmek\u201d bi\u00e7iminde a\u00e7\u0131klan\u0131r. Bir d\u00fc\u015f\u00fcnce ortadan kalkarken ayn\u0131 anda korunur ve yeni bir d\u00fczeyde yeniden do\u011far. Bu hareket, ne mutlak bir sonlanma ne de basit bir devamd\u0131r \u2014 d\u00fc\u015f\u00fcncenin kendi i\u00e7 dinami\u011fidir. Ha\u015flako\u011flu, bu s\u00fcreci \u201c\u00e7izginin daireye d\u00f6n\u00fc\u015fmesi\u201d metaforuyla anlat\u0131r: her terk edi\u015f, yeni bir b\u00fct\u00fcnl\u00fc\u011f\u00fcn do\u011fumudur.<\/span><\/p>\n

          \n
        1. Ba\u015flang\u0131\u00e7 ve Arkh\u00e9<\/strong><\/span><\/li>\n<\/ol>\n

          Seminerin felsefi oda\u011f\u0131nda \u201cba\u015flang\u0131\u00e7\u201d kavram\u0131 vard\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re ba\u015flang\u0131\u00e7, kronolojik bir ilk de\u011fil, ontolojik bir a\u00e7\u0131kl\u0131kt\u0131r. Her d\u00fc\u015f\u00fcnme eylemi, bu a\u00e7\u0131kl\u0131\u011f\u0131n i\u00e7inde yeniden do\u011far. Bu anlamda \u201carke\u201d, hem Herakleitos\u2019un \u201colu\u015f\u201d ilkesini hem Parmenides\u2019in \u201cbir\u201d anlay\u0131\u015f\u0131n\u0131 ayn\u0131 anda ta\u015f\u0131r. Ba\u015flang\u0131\u00e7, ge\u00e7mi\u015fte kalm\u0131\u015f bir nokta de\u011fil, varl\u0131\u011f\u0131n her an yeniden a\u00e7\u0131l\u0131\u015f\u0131d\u0131r.<\/span><\/p>\n

            \n
          1. Spek\u00fclatif D\u00fc\u015f\u00fcnme<\/strong><\/span><\/li>\n<\/ol>\n

            Ha\u015flako\u011flu, Hegel\u2019in d\u00fc\u015f\u00fcnme bi\u00e7imini \u201cspek\u00fclatif d\u00fc\u015f\u00fcnme\u201d olarak tan\u0131mlar. Spek\u00fclatif d\u00fc\u015f\u00fcnme, d\u00fc\u015f\u00fcncenin kendi kar\u015f\u0131t\u0131n\u0131 da i\u00e7inde ta\u015f\u0131d\u0131\u011f\u0131 bir a\u00e7\u0131kl\u0131k halidir. Bu d\u00fc\u015f\u00fcnme tarz\u0131nda, varl\u0131k ve yokluk, \u00f6zde\u015flik ve fark, son ve ba\u015flang\u0131\u00e7 i\u00e7 i\u00e7edir. Felsefi d\u00fc\u015f\u00fcnme, bu i\u00e7 i\u00e7elikte \u201chareket eden d\u00fc\u015f\u00fcnce\u201dye d\u00f6n\u00fc\u015f\u00fcr. Spek\u00fclasyon, soyutlaman\u0131n de\u011fil, varl\u0131\u011f\u0131n kendi kendine a\u00e7\u0131klanmas\u0131n\u0131n bi\u00e7imidir.<\/span><\/p>\n

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

              Seminerde Ha\u015flako\u011flu, Hegelci d\u00fc\u015f\u00fcncenin neden analitik d\u00fc\u015f\u00fcnceyle uyu\u015fmad\u0131\u011f\u0131n\u0131 a\u00e7\u0131klar. Analitik d\u00fc\u015f\u00fcnme ay\u0131r\u0131r, s\u0131n\u0131fland\u0131r\u0131r ve sabitler; spek\u00fclatif d\u00fc\u015f\u00fcnme ise birle\u015ftirir, d\u00f6n\u00fc\u015ft\u00fcr\u00fcr ve hareket ettirir. Bu fark, modern felsefenin en temel k\u0131r\u0131lma noktas\u0131n\u0131 olu\u015fturur: Hegel d\u00fc\u015f\u00fcncesi, ayr\u0131m\u0131 de\u011fil, ayr\u0131m\u0131n birli\u011fini d\u00fc\u015f\u00fcn\u00fcr.<\/span><\/p>\n

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

                Etik, Ha\u015flako\u011flu\u2019na g\u00f6re, do\u011fru eylemden \u00f6nce gelen bir varolu\u015f halidir. Etik olmak, \u201chakikatin a\u00e7\u0131kl\u0131\u011f\u0131na sad\u0131k kalmak\u201d anlam\u0131na gelir. Bu sadakat, eylemin de\u011fil, varl\u0131\u011f\u0131n yank\u0131s\u0131na a\u00e7\u0131k kalman\u0131n sorumlulu\u011fudur. Felsefe, bu ba\u011flamda yaln\u0131zca bir bilgi disiplini de\u011fil, bir dikkat bi\u00e7imi haline gelir.<\/span><\/p>\n

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

                Yirmi dokuzuncu seminer, Ha\u015flako\u011flu\u2019nun felsefi yolculu\u011funda d\u00fc\u015f\u00fcnmenin kendi temeline d\u00f6n\u00fc\u015f\u00fcn\u00fc temsil eder. Burada felsefe, art\u0131k bir sistem veya bilgi de\u011fil, varl\u0131\u011f\u0131n kendi a\u00e7\u0131kl\u0131\u011f\u0131d\u0131r. D\u00fc\u015f\u00fcnmek, \u00f6znenin de\u011fil, varl\u0131\u011f\u0131n eylemidir. Herakleitos\u2019un ate\u015fiyle Parmenides\u2019in birli\u011fi, Hegelci dairede yeniden birle\u015fir. \u201cD\u00fc\u015f\u00fcnmek, varl\u0131\u011f\u0131n kendi sessizli\u011finde yank\u0131lanmakt\u0131r.\u201d<\/span><\/p>\n

                 <\/p>\n

                 <\/p>\n

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

                The twenty-ninth seminar represents one of the culminating moments of O\u011fuz Ha\u015flako\u011flu\u2019s Heraclitus and Parmenides Workshop<\/em>. Its purpose is to explore Hegel\u2019s dialectic of \u201cbeing,\u201d \u201cnothing,\u201d and \u201cbecoming\u201d in light of Heraclitus\u2019s philosophy of flux and Parmenides\u2019s conception of unity. Ha\u015flako\u011flu redefines thinking not as an activity of the subject but as being\u2019s self-thinking<\/em> \u2014 a movement of thought within being itself.<\/span><\/p>\n

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

                  \n
                1. The Unity of Being and Nothing<\/strong><\/span><\/li>\n<\/ol>\n

                  The seminar begins with Hegel\u2019s paradoxical claim that \u201cBeing and Nothing are the same.\u201d For Ha\u015flako\u011flu, this is not a contradiction but the essence of speculative thinking. Being carries its own negation within itself; Nothing is the self-negation of Being. This unity forms the true beginning of thought \u2014 the insight that difference and unity are inseparable.<\/span><\/p>\n

                    \n
                  1. Identity and Difference<\/strong><\/span><\/li>\n<\/ol>\n

                    The principle of \u201cthe identity of identity and non-identity\u201d stands at the heart of the discussion. Identity here is not static sameness but dynamic self-differentiation. True thought contains difference within itself; to think is to grasp unity as the living process of differentiation.<\/span><\/p>\n

                      \n
                    1. Aufhebung \u2013 Negation and Preservation<\/strong><\/span><\/li>\n<\/ol>\n

                      Hegel\u2019s Aufhebung<\/em> is interpreted as the act of \u201cnegating while preserving.\u201d Every negation is also a transformation \u2014 the seed of continuity within change. The line becomes the circle; what is left behind remains within the new. This is the motion of thought itself: overcoming without annihilating.<\/span><\/p>\n

                        \n
                      1. Beginning and Arkh\u00e9<\/strong><\/span><\/li>\n<\/ol>\n

                        The \u201cbeginning\u201d (Anfang<\/em>) is not temporal but ontological. It is not a first point but an ever-present openness where thought originates anew. This conception unites Heraclitus\u2019s \u201cbecoming\u201d with Parmenides\u2019s \u201coneness\u201d: the beginning is not what once was, but what always begins.<\/span><\/p>\n

                          \n
                        1. Speculative Thinking<\/strong><\/span><\/li>\n<\/ol>\n

                          Speculative thinking is the movement of thought that includes its opposite within itself. It does not fix concepts but lets them unfold. In this process, philosophy ceases to be analysis and becomes the openness of being to itself.<\/em><\/span><\/p>\n

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

                            Analytical thinking divides; speculative thinking unites. Hegel\u2019s method transcends analysis by transforming separation into mediation. This difference marks the boundary between modern rationality and speculative reason.<\/span><\/p>\n

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

                              Ethics, for Ha\u015flako\u011flu, is fidelity to the openness of being. It is not moral prescription but attentiveness \u2014 the capacity to remain responsive to the unfolding of truth.<\/span><\/p>\n

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

                              The twenty-ninth seminar completes Ha\u015flako\u011flu\u2019s philosophical arc: thinking returns to its own ground, not to conclude but to begin again. Philosophy is no longer discourse but openness; not knowledge, but listening. \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 29. 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-7623","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7623","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=7623"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7623\/revisions"}],"predecessor-version":[{"id":7624,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7623\/revisions\/7624"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7623"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}