{"id":7631,"date":"2025-11-16T21:44:55","date_gmt":"2025-11-16T18:44:55","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7631"},"modified":"2025-11-16T21:44:55","modified_gmt":"2025-11-16T18:44:55","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-33-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-33-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 33. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 33. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Otuz \u00fc\u00e7\u00fcnc\u00fc seminer, O\u011fuz Ha\u015flako\u011flu\u2019nun Herakleitos ve Parmenides At\u00f6lyesi<\/em> dizisinde Hegel\u2019in Mant\u0131k Bilimi<\/em> okumas\u0131n\u0131n devam\u0131 olarak, \u201colu\u015f\u201d (Werden) kavram\u0131n\u0131n d\u00fc\u015f\u00fcnsel yap\u0131s\u0131n\u0131 \u00e7\u00f6z\u00fcmlemeye odaklan\u0131r. Seminerin amac\u0131, \u201csaf varl\u0131k\u201d ve \u201csaf yokluk\u201dun birli\u011finden do\u011fan \u201colu\u015f\u201dun ne t\u00fcr bir d\u00fc\u015f\u00fcnme hareketi oldu\u011funu a\u00e7\u0131klamakt\u0131r. Ha\u015flako\u011flu bu ba\u011flamda, olu\u015fu sadece ge\u00e7i\u015f veya de\u011fi\u015fim olarak de\u011fil, varl\u0131\u011f\u0131n kendi kendini a\u00e7ma s\u00fcreci olarak yorumlar. Bu seminer, Hegel\u2019in ontolojisinde hareket, zaman ve hakikat kavramlar\u0131n\u0131n i\u00e7 i\u00e7e ge\u00e7ti\u011fi felsefi d\u00fczlemi derinlemesine tart\u0131\u015f\u0131r.<\/p>\n

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

    \n
  1. Olu\u015fun Diyalekti\u011fi<\/strong><\/li>\n<\/ol>\n

    Hegel\u2019e g\u00f6re \u201colu\u015f\u201d, varl\u0131k ve yoklu\u011fun birli\u011fidir. Ha\u015flako\u011flu, bu birli\u011fin basit bir sentez olmad\u0131\u011f\u0131n\u0131, tam tersine bir gerilim alan\u0131 oldu\u011funu vurgular. Olu\u015f, varl\u0131k ve yoklu\u011fun s\u00fcrekli birbirine d\u00f6n\u00fc\u015fmesidir; bu d\u00f6n\u00fc\u015f, d\u00fc\u015f\u00fcncenin kendi i\u00e7inde ta\u015f\u0131d\u0131\u011f\u0131 dinamik harekettir. Varl\u0131k, yoklu\u011fa ge\u00e7erken kendi olas\u0131l\u0131\u011f\u0131n\u0131; yokluk, varl\u0131\u011fa d\u00f6nerken kendi olgusall\u0131\u011f\u0131n\u0131 kurar. Bu kar\u015f\u0131l\u0131kl\u0131 d\u00f6n\u00fc\u015f\u00fcm, varl\u0131\u011f\u0131n canl\u0131l\u0131\u011f\u0131n\u0131n kayna\u011f\u0131d\u0131r.<\/p>\n

      \n
    1. Olu\u015fun Mant\u0131ksal Yap\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

      Olu\u015f, Hegel\u2019in mant\u0131\u011f\u0131nda bir ba\u015flang\u0131\u00e7 noktas\u0131 de\u011fil, bir \u201chareket ilkesi\u201ddir. Ha\u015flako\u011flu\u2019na g\u00f6re olu\u015f, hem varl\u0131\u011f\u0131n hem yoklu\u011fun kendi belirlenimsizliklerini a\u015farak belirli hale geldi\u011fi alan\u0131 temsil eder. Bu nedenle Hegel\u2019de d\u00fc\u015f\u00fcnmek, statik bir kavramsal etkinlik de\u011fil, olu\u015fun hareketine kat\u0131lmakt\u0131r. D\u00fc\u015f\u00fcnce, bu olu\u015f i\u00e7inde kendi nesnesini hem kurar hem a\u015far.<\/p>\n

        \n
      1. Zaman\u0131n Ontolojik Temeli<\/strong><\/li>\n<\/ol>\n

        Seminerde \u201czaman\u201d kavram\u0131, olu\u015fun fenomenolojik g\u00f6r\u00fcn\u00fcm\u00fc olarak ele al\u0131n\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re zaman, d\u0131\u015fsal bir \u00f6l\u00e7\u00fc de\u011fil, varl\u0131\u011f\u0131n kendi i\u00e7 hareketidir. Olu\u015fun mant\u0131\u011f\u0131, zaman\u0131n yap\u0131s\u0131n\u0131 da belirler:
        \nHer \u201c\u015fimdi\u201d, hem ge\u00e7mi\u015fin silini\u015fi hem gelece\u011fin do\u011fu\u015fudur. Zaman, varl\u0131\u011f\u0131n kendi i\u00e7inde a\u00e7\u0131l\u0131p kapanan ritmidir; bu ritim, Hegel\u2019in \u201chakikat bir s\u00fcre\u00e7tir\u201d anlay\u0131\u015f\u0131n\u0131n ontolojik kar\u015f\u0131l\u0131\u011f\u0131d\u0131r.<\/p>\n

          \n
        1. Belirlenim ve Yok Olu\u015f<\/strong><\/li>\n<\/ol>\n

          Olu\u015f, belirlenimle yok olu\u015fun ayn\u0131 anda ger\u00e7ekle\u015fti\u011fi bir s\u00fcre\u00e7tir. Bir \u015fey belirlenir belirlenmez, kendi sonunu da i\u00e7inde ta\u015f\u0131r. Bu nedenle Ha\u015flako\u011flu, Hegel\u2019in olu\u015f anlay\u0131\u015f\u0131n\u0131 \u201ckendini yok ederek var olma\u201d olarak tan\u0131mlar. Her belirlenim, kendi yitimiyle birlikte gelir; bu, varl\u0131\u011f\u0131n kendine i\u00e7kin olumsuzlukla ya\u015fayan bir b\u00fct\u00fcn oldu\u011funu g\u00f6sterir.<\/p>\n

            \n
          1. Hareketin Ontolojisi<\/strong><\/li>\n<\/ol>\n

            Ha\u015flako\u011flu, Hegel\u2019in d\u00fc\u015f\u00fcncesinde hareketin yaln\u0131zca fiziksel de\u011fil, varolu\u015fsal bir nitelik ta\u015f\u0131d\u0131\u011f\u0131n\u0131 vurgular. Hareket, bir nesnenin yer de\u011fi\u015ftirmesi de\u011fil, varl\u0131\u011f\u0131n kendi kendine d\u00f6n\u00fc\u015fmesidir. Bu nedenle \u201colu\u015f\u201d, hem d\u00fc\u015f\u00fcncenin hem varl\u0131\u011f\u0131n en temel kipidir. Olu\u015f, varl\u0131\u011f\u0131n kendini s\u00fcrekli yeniden kurdu\u011fu diyalektik bir a\u00e7\u0131kl\u0131kt\u0131r.<\/p>\n

              \n
            1. Olu\u015fun Hakikati: Birlikte Fark<\/strong><\/li>\n<\/ol>\n

              Hegel\u2019e g\u00f6re olu\u015fun hakikati, \u201cbirlikte fark\u201dt\u0131r. Ha\u015flako\u011flu, bu kavram\u0131 \u015fu \u015fekilde yorumlar: Olu\u015f, farkl\u0131 olan\u0131n birli\u011finde, birlik olan\u0131n fark\u0131nda s\u00fcrer. Varl\u0131k, yoklukla birlikte vard\u0131r; yokluk da varl\u0131\u011f\u0131n i\u00e7indedir. Bu nedenle olu\u015f, sadece bir \u201cge\u00e7i\u015f\u201d de\u011fil, bir \u201cbirlikte bulunma\u201d halidir. Bu bak\u0131\u015f a\u00e7\u0131s\u0131, Hegel\u2019in d\u00fc\u015f\u00fcncesinde \u00e7eli\u015fkinin olumsuz de\u011fil, yarat\u0131c\u0131 bir ilke oldu\u011funu g\u00f6sterir.<\/p>\n

                \n
              1. Olu\u015fun Etik Boyutu<\/strong><\/li>\n<\/ol>\n

                Seminerin son b\u00f6l\u00fcm\u00fcnde Ha\u015flako\u011flu, olu\u015f kavram\u0131n\u0131 etik bir zeminde yorumlar. Ona g\u00f6re olu\u015fu anlamak, varl\u0131\u011f\u0131n ge\u00e7icili\u011fine direnmek de\u011fil, bu ge\u00e7icili\u011fe tan\u0131kl\u0131k etmektir. Etik, burada bir eylem de\u011fil, bir fark\u0131ndal\u0131kt\u0131r: Varl\u0131\u011f\u0131n kendini yok ederek var olmas\u0131na sayg\u0131 duymak. Bu anlay\u0131\u015f, d\u00fc\u015f\u00fcnmeyi bir t\u00fcr ontolojik sadakat olarak tan\u0131mlar.<\/p>\n

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

                Otuz \u00fc\u00e7\u00fcnc\u00fc seminer, Hegel\u2019in \u201colu\u015f\u201d kavram\u0131n\u0131 yaln\u0131zca mant\u0131ksal bir yap\u0131 de\u011fil, varl\u0131\u011f\u0131n kendini a\u00e7\u0131klama bi\u00e7imi olarak yorumlar. Ha\u015flako\u011flu, olu\u015fu \u201cvarl\u0131k ve yoklu\u011fun birlikte a\u00e7\u0131ld\u0131\u011f\u0131 alan\u201d olarak tan\u0131mlar. Bu ba\u011flamda olu\u015f, d\u00fc\u015f\u00fcncenin temel hareketidir; hem var olmak hem yok olmakt\u0131r. Hakikat, bu kar\u015f\u0131tlar\u0131n uzla\u015fmas\u0131nda de\u011fil, s\u00fcrekli deviniminde ortaya \u00e7\u0131kar. \u201cOlu\u015f, varl\u0131\u011f\u0131n kendini kaybederek buldu\u011fu sessiz a\u00e7\u0131kl\u0131kt\u0131r.\u201d<\/p>\n

                 <\/p>\n

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

                The thirty-third seminar continues O\u011fuz Ha\u015flako\u011flu\u2019s interpretation of Hegel\u2019s Science of Logic<\/em>, focusing on the concept of Becoming<\/em> (Werden<\/em>). The purpose of the seminar is to explain how \u201cpure being\u201d and \u201cpure nothing\u201d unite and transform into the dynamic process of becoming. Ha\u015flako\u011flu presents becoming not as a transition or simple change, but as the self-unfolding of being. This discussion reveals the unity of movement, time, and truth within Hegel\u2019s ontology.<\/p>\n

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

                  \n
                1. The Dialectic of Becoming<\/strong><\/li>\n<\/ol>\n

                  According to Hegel, becoming is the unity of being and nothing. Ha\u015flako\u011flu emphasizes that this unity is not a synthesis but a living tension. Becoming is the mutual transformation of being and nothing \u2014 the pulse of thought itself. Through this constant transition, being sustains its vitality by overcoming itself.<\/p>\n

                    \n
                  1. The Logical Structure of Becoming<\/strong><\/li>\n<\/ol>\n

                    Becoming is not merely a starting point but the principle of motion in Hegel\u2019s logic. Ha\u015flako\u011flu explains that through becoming, indeterminate being and nothing acquire determination. To think, therefore, is to participate in the movement of becoming \u2014 a process in which thought both produces and transcends its own content.<\/p>\n

                      \n
                    1. The Ontological Ground of Time<\/strong><\/li>\n<\/ol>\n

                      Time appears as the phenomenological expression of becoming. For Ha\u015flako\u011flu, time is not external measurement but the inner rhythm of being. Each \u201cnow\u201d contains both the disappearance of the past and the emergence of the future. Truth, in this sense, is not static but a temporal unfolding \u2014 an ontological process.<\/p>\n

                        \n
                      1. Determination and Dissolution<\/strong><\/li>\n<\/ol>\n

                        Every determination immediately implies its own dissolution. Thus, becoming is the coexistence of formation and decay. Ha\u015flako\u011flu defines Hegel\u2019s idea of becoming as \u201cexisting through self-negation.\u201d Being persists not by remaining fixed but by continually negating and renewing itself.<\/p>\n

                          \n
                        1. The Ontology of Movement<\/strong><\/li>\n<\/ol>\n

                          Movement is not mere spatial change but the transformation of being within itself. Becoming is the existential rhythm of thought and being alike \u2014 a ceaseless openness in which existence renews itself through contradiction.<\/p>\n

                            \n
                          1. The Truth of Becoming: Unity in Difference<\/strong><\/li>\n<\/ol>\n

                            The truth of becoming lies in unity through difference. Ha\u015flako\u011flu interprets this as the coexistence of opposites within one living whole. Being exists with nothing; nothing dwells within being. Becoming, therefore, is not passage but co-presence \u2014 a dynamic togetherness that defines the creative essence of contradiction.<\/p>\n

                              \n
                            1. The Ethical Dimension of Becoming<\/strong><\/li>\n<\/ol>\n

                              In its final section, the seminar connects becoming with ethics. To understand becoming is not to resist transience, but to witness it. Ethics, in this sense, is an attentiveness to being\u2019s continual self-dissolution \u2014 a fidelity to the openness of existence itself.<\/p>\n

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

                              The thirty-third seminar interprets Hegel\u2019s notion of becoming as the self-revelation of being. Becoming is the unity of opposites within the movement of thought. Truth is not found in stability but in transformation itself. \u201cBecoming is the silent openness in which being loses and finds itself.\u201d<\/p>\n

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

                              O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 33. 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-7631","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7631","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=7631"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7631\/revisions"}],"predecessor-version":[{"id":7632,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7631\/revisions\/7632"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7631"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}