{"id":7629,"date":"2025-11-16T21:41:43","date_gmt":"2025-11-16T18:41:43","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7629"},"modified":"2025-11-16T21:41:43","modified_gmt":"2025-11-16T18:41:43","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-32-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-32-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 32. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 32. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Otuz ikinci seminer, O\u011fuz Ha\u015flako\u011flu\u2019nun Herakleitos ve Parmenides At\u00f6lyesi<\/em> dizisinde Hegel\u2019in Mant\u0131k Bilimi<\/em> \u00fczerinden \u201cvarl\u0131k\u201d d\u00fc\u015f\u00fcncesinin yeniden ele al\u0131nd\u0131\u011f\u0131 bir d\u00f6n\u00fcm noktas\u0131n\u0131 temsil eder. Bu seminerin amac\u0131, \u201csaf varl\u0131k\u201d (reines Sein) ile \u201csaf yokluk\u201d (reines Nichts) kavramlar\u0131n\u0131n birbirine nas\u0131l d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc ve bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn \u201colu\u015f\u201d (Werden) kavram\u0131n\u0131 nas\u0131l ortaya \u00e7\u0131kard\u0131\u011f\u0131n\u0131 tart\u0131\u015fmakt\u0131r. Ha\u015flako\u011flu burada Hegel\u2019in felsefesini yaln\u0131zca yorumlamakla kalmaz, ayn\u0131 zamanda Kant, Heidegger ve Platon aras\u0131nda kurdu\u011fu d\u00fc\u015f\u00fcnsel ili\u015fki \u00fczerinden \u201cbo\u015fluk\u201d kavram\u0131n\u0131n varl\u0131k ve yokluk aras\u0131ndaki ge\u00e7i\u015fte oynad\u0131\u011f\u0131 rol\u00fc sorgular.<\/p>\n

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

    \n
  1. Varl\u0131k, Yokluk ve Bo\u015fluk \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

    Seminerin merkezinde Hegel\u2019in \u201cVarl\u0131k ve yokluk \u00f6zde\u015ftir\u201d \u00f6nermesi yer al\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re \u201cbo\u015fluk\u201d, varl\u0131k ile yokluk aras\u0131ndaki ba\u011flant\u0131 noktas\u0131n\u0131 olu\u015fturur. Bo\u015fluk, yaln\u0131zca bir eksiklik de\u011fil, varl\u0131\u011f\u0131n kendini a\u00e7t\u0131\u011f\u0131 ve yoklu\u011fa d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc bir sahad\u0131r. Bu nedenle varl\u0131k, sadece var oldu\u011fu i\u00e7in de\u011fil, ayn\u0131 zamanda kendi yoklu\u011funu i\u00e7kin bi\u00e7imde bar\u0131nd\u0131rd\u0131\u011f\u0131 i\u00e7in anlam kazan\u0131r.<\/p>\n

      \n
    1. Belirlenimsizlik ile Belirsizlik Aras\u0131ndaki Fark<\/strong><\/li>\n<\/ol>\n

      Ha\u015flako\u011flu, \u201cbelirlenimsizlik\u201d kavram\u0131n\u0131n \u201cbelirsizlik\u201dten farkl\u0131 oldu\u011funu vurgular. Belirsizlik bilgi eksikli\u011fine, belirlenimsizlik ise varl\u0131\u011f\u0131n hen\u00fcz belirli bir bi\u00e7im kazanmam\u0131\u015f a\u00e7\u0131kl\u0131\u011f\u0131na i\u015faret eder. Hegel\u2019de saf varl\u0131k, bu anlamda belirlenimsizdir; i\u00e7eri\u011fi yoktur ve tam da bu i\u00e7eriksizlik nedeniyle \u201cbo\u015fluk\u201d olarak g\u00f6r\u00fcn\u00fcr. Bu belirlenimsizlik, d\u00fc\u015f\u00fcncenin kendi ba\u015flang\u0131c\u0131ndaki a\u00e7\u0131kl\u0131\u011f\u0131 temsil eder.<\/p>\n

        \n
      1. Bo\u015fluk Deneyimi ve G\u00f6r\u00fc<\/strong><\/li>\n<\/ol>\n

        Ha\u015flako\u011flu, Hegel\u2019in \u201csaf varl\u0131k\u201d kavram\u0131n\u0131 Kant\u2019\u0131n \u201cg\u00f6r\u00fc\u201d (Anschauung) anlay\u0131\u015f\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131r. Kant\u2019ta g\u00f6r\u00fc her zaman bir nesneye y\u00f6nelirken, Hegel\u2019de g\u00f6r\u00fc nesnesiz hale gelir ve kendi bo\u015flu\u011funu deneyimler.
        \nBu durum, d\u00fc\u015f\u00fcncenin de ayn\u0131 bo\u015flukta kendi \u00fczerine d\u00f6nmesi anlam\u0131na gelir. Varl\u0131k, g\u00f6r\u00fc ve d\u00fc\u015f\u00fcnmenin ayn\u0131 anda ya\u015fad\u0131\u011f\u0131 bu \u201cbo\u015fluk tecr\u00fcbesi\u201ddir.<\/p>\n

          \n
        1. Varl\u0131k ve Yoklu\u011fun \u00d6zde\u015fli\u011fi<\/strong><\/li>\n<\/ol>\n

          Seminerde Hegel\u2019in \u201cVarl\u0131k ile yokluk ayn\u0131d\u0131r\u201d \u00f6nermesi, felsefi anlamda yeniden yorumlan\u0131r. Ha\u015flako\u011flu, bu \u00f6zde\u015fli\u011fin bir \u00e7eli\u015fki de\u011fil, diyalektik bir zorunluluk oldu\u011funu belirtir. Varl\u0131k ve yokluk, d\u00fc\u015f\u00fcncenin iki ucunda de\u011fil, ayn\u0131 hareketin iki y\u00fcz\u00fcnde yer al\u0131r. Onlar\u0131n birli\u011fi, \u201colu\u015f\u201dun do\u011fu\u015funu m\u00fcmk\u00fcn k\u0131lar; olu\u015f, bu \u00f6zde\u015flikten do\u011fan canl\u0131 bir s\u00fcre\u00e7tir.<\/p>\n

            \n
          1. Bo\u015fluk \u00dczerinden Ge\u00e7i\u015f<\/strong><\/li>\n<\/ol>\n

            Varl\u0131ktan yoklu\u011fa ge\u00e7i\u015f, \u201cbo\u015fluk\u201d kavram\u0131 \u00fczerinden a\u00e7\u0131klan\u0131r. Bo\u015fluk, varl\u0131\u011f\u0131n kendini kaybetti\u011fi, yoklu\u011fun ise do\u011fdu\u011fu bir ara aland\u0131r. Bu anlamda bo\u015fluk, Hegel\u2019de Platoncu anlamda bir \u201cberzah\u201d \u2014 iki alan aras\u0131nda ge\u00e7i\u015fi sa\u011flayan bir e\u015fik \u2014 haline gelir. Varl\u0131k bo\u015flukta kendini yok ederken, yokluk ayn\u0131 bo\u015flukta varl\u0131\u011fa d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n

              \n
            1. Parmenides ile Kar\u015f\u0131la\u015ft\u0131rma<\/strong><\/li>\n<\/ol>\n

              Parmenides\u2019e g\u00f6re \u201cvar olan vard\u0131r, var olmayan yoktur\u201d; Hegel ise bu mutlak ayr\u0131m\u0131 a\u015farak varl\u0131k ile yoklu\u011fun birli\u011fini ileri s\u00fcrer. Ha\u015flako\u011flu, bu fark\u0131 \u201cHegel\u2019in d\u00fc\u015f\u00fcnmeyi \u00e7eli\u015fmezlik ilkesinden \u00f6zg\u00fcrle\u015ftirmesi\u201d olarak yorumlar. Hegel i\u00e7in \u00e7eli\u015fki, d\u00fc\u015f\u00fcnmenin sonu de\u011fil, ba\u015flang\u0131c\u0131d\u0131r; felsefi ilerleme, tam da bu \u00e7eli\u015fki i\u00e7inde m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

                \n
              1. Heidegger\u2019in Perspektifi<\/strong><\/li>\n<\/ol>\n

                Seminerin sonunda Ha\u015flako\u011flu, Hegel\u2019in \u201cvarl\u0131k-yokluk\u201d \u00f6zde\u015fli\u011fini Heidegger\u2019in \u201c\u00f6zde\u015flik ve fark\u201d d\u00fc\u015f\u00fcncesiyle ili\u015fkilendirir. Heidegger\u2019de oldu\u011fu gibi Hegel\u2019de de \u00f6zde\u015flik, fark\u0131 d\u0131\u015flamaz; tam tersine, fark\u0131n i\u00e7inde kendini kurar. Bu bak\u0131\u015f a\u00e7\u0131s\u0131, bir sonraki seminerin konusunu olu\u015fturacak olan \u201colu\u015fun hakikati\u201d tart\u0131\u015fmas\u0131na ge\u00e7i\u015fi haz\u0131rlayan d\u00fc\u015f\u00fcnsel zemin olarak sunulur.<\/p>\n

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

                Otuz ikinci seminer, Hegel\u2019in Mant\u0131k Bilimi<\/em>nde varl\u0131k-yokluk ili\u015fkisini merkeze alan ilk hareketini \u00e7\u00f6z\u00fcmleyerek, \u201colu\u015f\u201d kavram\u0131n\u0131n do\u011fu\u015funa giden s\u00fcreci a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re varl\u0131k, bo\u015flukta kendi yoklu\u011funu deneyimler; yokluk, ayn\u0131 bo\u015flukta varl\u0131\u011fa d\u00f6n\u00fc\u015f\u00fcr. Bu devinim, d\u00fc\u015f\u00fcncenin en temel hareketini olu\u015fturur: Varl\u0131k, kendini kaybederek kendini bulur. \u201cVarl\u0131k, yoklu\u011fun sessizli\u011finde yank\u0131lanan bir a\u00e7\u0131kl\u0131kt\u0131r.\u201d<\/p>\n

                 <\/p>\n

                 <\/p>\n

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

                The thirty-second seminar marks a turning point in O\u011fuz Ha\u015flako\u011flu\u2019s Heraclitus and Parmenides Workshop<\/em>, revisiting Hegel\u2019s Science of Logic<\/em> through the concepts of \u201cpure being\u201d and \u201cpure nothing.\u201d The aim of the seminar is to explore how these two notions transform into each other and give rise to the concept of \u201cbecoming.\u201d Ha\u015flako\u011flu not only interprets Hegel but also builds a dialogue between Kant, Heidegger, and Plato to examine the role of \u201cemptiness\u201d as the mediating field between being and nothingness.<\/p>\n

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

                  \n
                1. The Relation Between Being, Nothingness, and Emptiness<\/strong><\/li>\n<\/ol>\n

                  At the center of the seminar lies Hegel\u2019s statement: \u201cBeing and Nothing are identical.\u201d For Ha\u015flako\u011flu, \u201cemptiness\u201d serves as the threshold connecting being and nothingness. Emptiness is not mere absence; it is the space where being reveals itself by transforming into nothing. Being carries meaning not because it simply exists, but because it contains within itself the potential of its own negation.<\/p>\n

                    \n
                  1. Indeterminacy and Uncertainty<\/strong><\/li>\n<\/ol>\n

                    Ha\u015flako\u011flu emphasizes the difference between indeterminacy and uncertainty. Uncertainty is epistemological, while indeterminacy is ontological \u2014 the openness of being before determination. Pure being, therefore, is indeterminate, appearing as emptiness due to its lack of content. This indeterminacy marks the openness in which thought begins.<\/p>\n

                      \n
                    1. The Experience of Emptiness<\/strong><\/li>\n<\/ol>\n

                      Ha\u015flako\u011flu compares Hegel\u2019s idea of pure being with Kant\u2019s notion of intuition. Whereas Kantian intuition always refers to an object, Hegel\u2019s intuition becomes objectless and turns toward its own void. In this sense, both seeing and thinking share the same experience of emptiness \u2014 an awareness of presence without content.<\/p>\n

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

                        Ha\u015flako\u011flu interprets Hegel\u2019s claim \u201cBeing and Nothing are the same\u201d not as a contradiction but as a necessity of dialectical thinking. Being and nothing are not opposites but two aspects of the same movement. Their unity generates becoming, the living rhythm of existence.<\/p>\n

                          \n
                        1. The Passage Through Emptiness<\/strong><\/li>\n<\/ol>\n

                          The transition from being to nothing occurs through emptiness. Emptiness becomes the threshold \u2014 the space in which being loses itself and nothing emerges. This passage resembles the Platonic metaxu<\/em>, the \u201cin-between\u201d that allows communication between realms.<\/p>\n

                            \n
                          1. Parmenides and Hegel<\/strong><\/li>\n<\/ol>\n

                            While Parmenides insists that \u201cwhat is, is\u201d and denies the reality of non-being, Hegel transforms this prohibition into a productive tension. For Hegel, contradiction is not the failure of reason but the birthplace of thought. Ha\u015flako\u011flu calls this move \u201cthe emancipation of thought from the law of non-contradiction.\u201d<\/p>\n

                              \n
                            1. Heidegger\u2019s Perspective<\/strong><\/li>\n<\/ol>\n

                              The seminar concludes by linking Hegel\u2019s unity of being and nothing with Heidegger\u2019s notion of \u201cidentity and difference.\u201d Both philosophers affirm that identity does not exclude difference \u2014 it arises through it. This prepares the conceptual ground for the next discussion: the truth of becoming.<\/p>\n

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

                              The thirty-second seminar unfolds the first dialectical movement of Hegel\u2019s Science of Logic<\/em>: the passage from being to nothing and from nothing to becoming. For Ha\u015flako\u011flu, being experiences its own negation in emptiness, and in the same movement, nothing transforms into being. This cyclical rhythm is the pulse of thought itself. \u201cBeing is the silent openness resonating within nothingness.\u201d<\/p>\n

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

                              O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 32. 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-7629","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7629","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=7629"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7629\/revisions"}],"predecessor-version":[{"id":7630,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7629\/revisions\/7630"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7629"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}