{"id":7635,"date":"2025-11-16T21:50:33","date_gmt":"2025-11-16T18:50:33","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7635"},"modified":"2025-11-16T21:50:33","modified_gmt":"2025-11-16T18:50:33","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-35-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-35-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 35. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 35. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Otuz be\u015finci seminer, O\u011fuz Ha\u015flako\u011flu\u2019nun Herakleitos ve Parmenides At\u00f6lyesi<\/em> dizisinde Hegel\u2019in Mant\u0131k Bilimi<\/em> okumas\u0131n\u0131 \u201cvar olan\u201d (Dasein) kavram\u0131ndan \u201cniteleme\u201d (Qualit\u00e4t) ve \u201cnicelik\u201d (Quantit\u00e4t) ili\u015fkisine ta\u015f\u0131r. Seminerin amac\u0131, var olan\u0131n art\u0131k yaln\u0131zca \u201cbelirlenmi\u015f bir varl\u0131k\u201d olarak de\u011fil, kendi niteliksel i\u00e7eri\u011fiyle birlikte nas\u0131l d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcn\u00fc a\u00e7\u0131klamakt\u0131r. Ha\u015flako\u011flu bu ba\u011flamda, varl\u0131\u011f\u0131n niteli\u011fiyle \u00f6zde\u015f oldu\u011funu; nitelik de\u011fi\u015fti\u011finde varl\u0131\u011f\u0131n da ba\u015fka bir \u015fey haline geldi\u011fini savunur. Bu seminer, Hegel\u2019in diyalektik sisteminde \u201cde\u011fi\u015fim\u201din ilk mant\u0131ksal bi\u00e7imini a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r.<\/p>\n

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

    \n
  1. Nitelik (Qualit\u00e4t) Kavram\u0131<\/strong><\/li>\n<\/ol>\n

    Hegel\u2019de nitelik, bir varl\u0131\u011f\u0131 o yapan \u00f6zelliktir. Ha\u015flako\u011flu\u2019na g\u00f6re nitelik, varl\u0131\u011f\u0131n \u00f6z\u00fcnden ayr\u0131 de\u011fildir; varl\u0131k, niteli\u011finden ba\u015fka bir \u015fey de\u011fildir. Bu nedenle nitelik de\u011fi\u015fti\u011finde, varl\u0131\u011f\u0131n kendisi de\u011fi\u015fir \u2014 yaln\u0131zca g\u00f6r\u00fcn\u00fc\u015f\u00fc de\u011fil, \u00f6z\u00fc de d\u00f6n\u00fc\u015f\u00fcr. Bu, varl\u0131\u011f\u0131n kendi kendini a\u015fma potansiyelini g\u00f6sterir.<\/p>\n

      \n
    1. Varl\u0131k ve Niteli\u011fin \u00d6zde\u015fli\u011fi<\/strong><\/li>\n<\/ol>\n

      Ha\u015flako\u011flu, Hegel\u2019in \u201cVarl\u0131k niteliktir\u201d \u00f6nermesini a\u00e7\u0131klarken, varl\u0131\u011f\u0131n nitelik arac\u0131l\u0131\u011f\u0131yla kendini belirledi\u011fini vurgular. Bir \u015feyin \u201c\u015fey\u201d olabilmesi, onun belirli bir nitelik ta\u015f\u0131mas\u0131na ba\u011fl\u0131d\u0131r. Bu belirlenim ortadan kalkt\u0131\u011f\u0131nda, varl\u0131\u011f\u0131n kendisi de kaybolur. Varl\u0131\u011f\u0131n niteli\u011fiyle \u00f6zde\u015fli\u011fi, varolu\u015fun sabit de\u011fil, dinamik bir yap\u0131 oldu\u011funu g\u00f6sterir.<\/p>\n

        \n
      1. Nitel De\u011fi\u015fim ve S\u0131n\u0131r<\/strong><\/li>\n<\/ol>\n

        Her nitelik, kendi i\u00e7inde bir s\u0131n\u0131r ta\u015f\u0131r. Bu s\u0131n\u0131r, varl\u0131\u011f\u0131n ne oldu\u011funu belirlerken ayn\u0131 zamanda onun ne olamayaca\u011f\u0131n\u0131 da belirler. Ha\u015flako\u011flu\u2019na g\u00f6re bu s\u0131n\u0131r, varl\u0131\u011f\u0131n kendi i\u00e7inden gelen bir \u201cyokluk g\u00fcc\u00fc\u201dd\u00fcr. Bir varl\u0131k, kendi niteli\u011fini a\u015fmaya ba\u015flad\u0131\u011f\u0131nda, art\u0131k ba\u015fka bir varl\u0131k haline gelir \u2014 bu \u201cnitel de\u011fi\u015fim\u201ddir. Bu de\u011fi\u015fim, Hegel\u2019in diyalekti\u011finde devinimin temel mant\u0131\u011f\u0131n\u0131 olu\u015fturur.<\/p>\n

          \n
        1. Niceli\u011fe Ge\u00e7i\u015f<\/strong><\/li>\n<\/ol>\n

          Seminerin ortas\u0131nda Ha\u015flako\u011flu, Hegel\u2019in \u201cnitelik\u201dten \u201cnicelik\u201de ge\u00e7i\u015fini tart\u0131\u015f\u0131r. Nitel de\u011fi\u015fim, bir s\u00fcre sonra \u00f6l\u00e7\u00fclebilir hale gelir; nitel farklar nicel farklarla ifade edilir. Ancak Hegel i\u00e7in nicelik, niteli\u011fin z\u0131dd\u0131 de\u011fil, onun d\u00f6n\u00fc\u015fm\u00fc\u015f bi\u00e7imidir. Bir varl\u0131k niceliksel olarak de\u011fi\u015fti\u011finde, belirli bir e\u015fik a\u015f\u0131ld\u0131\u011f\u0131nda nitel olarak da de\u011fi\u015fir. Bu nokta, Hegel\u2019in \u201c\u00f6l\u00e7\u00fc\u201d (Ma\u00df) kavram\u0131na ge\u00e7i\u015fin haz\u0131rl\u0131\u011f\u0131n\u0131 olu\u015fturur.<\/p>\n

            \n
          1. S\u0131n\u0131r\u0131n Ontolojik Anlam\u0131<\/strong><\/li>\n<\/ol>\n

            S\u0131n\u0131r, yaln\u0131zca bir engel de\u011fil, varl\u0131\u011f\u0131n kendini a\u00e7t\u0131\u011f\u0131 noktad\u0131r. Ha\u015flako\u011flu, s\u0131n\u0131r\u0131 \u201cvarl\u0131\u011f\u0131n kendi i\u00e7indeki d\u0131\u015far\u0131s\u0131\u201d olarak tan\u0131mlar. Bu paradoksal ifade, Hegel\u2019in d\u00fc\u015f\u00fcncesindeki i\u00e7-d\u0131\u015f ili\u015fkisini yans\u0131t\u0131r: Varl\u0131k, s\u0131n\u0131r\u0131n\u0131 a\u015fmadan kendini bilemez; s\u0131n\u0131r, varl\u0131\u011f\u0131n fark\u0131na varmas\u0131n\u0131n ko\u015fuludur.<\/p>\n

              \n
            1. Olumsuzlu\u011fun \u00dcretkenli\u011fi<\/strong><\/li>\n<\/ol>\n

              Ha\u015flako\u011flu, Hegel\u2019in olumsuzlama kavram\u0131n\u0131 burada yeniden yorumlar. Ona g\u00f6re olumsuzluk, y\u0131k\u0131c\u0131 de\u011fil, \u00fcretkendir. Bir nitelik yok olurken, ba\u015fka bir nitelik do\u011far; bu devinim, varl\u0131\u011f\u0131n canl\u0131l\u0131\u011f\u0131n\u0131 olu\u015fturur. Bu nedenle \u201cde\u011fi\u015fim\u201d, Hegelci anlamda bir yok olu\u015f de\u011fil, bir \u201ckendini yenileme\u201ddir.<\/p>\n

                \n
              1. Varl\u0131\u011f\u0131n D\u00f6n\u00fc\u015f\u00fcm Dinami\u011fi<\/strong><\/li>\n<\/ol>\n

                Seminerin sonunda Ha\u015flako\u011flu, varl\u0131\u011f\u0131n de\u011fi\u015fim yoluyla kendini korudu\u011funu ifade eder. Varl\u0131k, sabit kalarak de\u011fil, de\u011fi\u015ferek s\u00fcreklilik kazan\u0131r. Bu, Herakleitos\u2019un \u201cayn\u0131 \u0131rma\u011fa iki kez girilmez\u201d d\u00fc\u015f\u00fcncesiyle Hegel\u2019in diyalekti\u011fi aras\u0131nda do\u011frudan bir ba\u011f kurar. Herakleitos\u2019un \u201cde\u011fi\u015fim\u201d olarak tan\u0131mlad\u0131\u011f\u0131 evrensel hareket, Hegel\u2019de mant\u0131ksal bi\u00e7imini bulur.<\/p>\n

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

                Otuz be\u015finci seminer, Hegel\u2019in \u201cvar olan\u201d kavram\u0131ndan \u201cnitelik\u201d ve \u201cde\u011fi\u015fim\u201d d\u00fc\u015f\u00fcncesine ge\u00e7i\u015fini felsefi olarak derinle\u015ftirir. Ha\u015flako\u011flu, varl\u0131\u011f\u0131n niteli\u011fiyle \u00f6zde\u015f oldu\u011funu; de\u011fi\u015fimin, varl\u0131\u011f\u0131n kendini koruma bi\u00e7imi oldu\u011funu ortaya koyar. Varl\u0131k, kendi s\u0131n\u0131r\u0131n\u0131 a\u015farak kendini yeniden kurar. \u201cVarl\u0131k, de\u011fi\u015ftik\u00e7e kal\u0131r; kalmak i\u00e7in de\u011fi\u015fir.\u201d<\/p>\n

                 <\/p>\n

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

                The thirty-fifth seminar in O\u011fuz Ha\u015flako\u011flu\u2019s Heraclitus and Parmenides Workshop<\/em> continues the study of Hegel\u2019s Science of Logic<\/em>, moving from being-there<\/em> (Dasein<\/em>) to the concepts of quality<\/em> (Qualit\u00e4t<\/em>) and quantity<\/em> (Quantit\u00e4t<\/em>). The purpose is to explore how being, once determinate, reveals itself through its qualitative content and how this content becomes the ground of transformation. Ha\u015flako\u011flu argues that being is identical with its quality \u2014 to change in quality is to become another being altogether.<\/p>\n

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

                  \n
                1. The Concept of Quality<\/strong><\/li>\n<\/ol>\n

                  In Hegel, quality is the essence of being. According to Ha\u015flako\u011flu, being is nothing other than its quality; when the quality changes, being itself changes. This identification reveals being\u2019s inherent self-transcendence \u2014 its potential for transformation.<\/p>\n

                    \n
                  1. The Identity of Being and Quality<\/strong><\/li>\n<\/ol>\n

                    \u201cBeing is quality.\u201d Through its quality, being defines itself and becomes something particular. If its quality is lost, its very being dissolves. Thus, existence is not static but dynamically bound to its own determinacy.<\/p>\n

                      \n
                    1. Qualitative Change and Limit<\/strong><\/li>\n<\/ol>\n

                      Every quality contains its own limit. This limit defines what a thing is and what it cannot be. Ha\u015flako\u011flu calls this the \u201cpower of internal negation.\u201d When a being exceeds its limit, it ceases to be what it was \u2014 a process Hegel terms \u201cqualitative change.\u201d<\/p>\n

                        \n
                      1. Transition to Quantity<\/strong><\/li>\n<\/ol>\n

                        Qualitative differences eventually express themselves as quantitative ones. However, quantity is not opposed to quality; it is its transformed form. At a certain threshold, quantitative change results in a qualitative leap \u2014 preparing for Hegel\u2019s notion of measure<\/em> (Ma\u00df<\/em>).<\/p>\n

                          \n
                        1. The Ontological Meaning of Limit<\/strong><\/li>\n<\/ol>\n

                          The limit is not an external boundary but the opening of being to itself. Being knows itself only by encountering its own finitude. Ha\u015flako\u011flu describes the limit as \u201cthe outside within being,\u201d revealing the paradox of Hegel\u2019s dialectic.<\/p>\n

                            \n
                          1. The Productivity of Negation<\/strong><\/li>\n<\/ol>\n

                            Negation is not destruction but production. As one quality disappears, another arises; transformation is the vitality of being. In Hegel\u2019s sense, becoming is perpetual self-renewal through negation.<\/p>\n

                              \n
                            1. The Dynamics of Transformation<\/strong><\/li>\n<\/ol>\n

                              Ha\u015flako\u011flu concludes that being maintains itself by changing. Continuity is achieved through transformation \u2014 a direct link between Heraclitus and Hegel. Heraclitus\u2019s vision of universal flux finds its logical form in Hegel\u2019s dialectic.<\/p>\n

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

                              The thirty-fifth seminar deepens the transition from being-there<\/em> to quality<\/em> and change<\/em>. Ha\u015flako\u011flu shows that being and quality are identical, and transformation is the very mode of being\u2019s persistence. Being endures by surpassing its own limits. \u201cBeing endures by changing; it changes in order to remain.\u201d<\/p>\n

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

                              O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 35. 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-7635","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7635","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=7635"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7635\/revisions"}],"predecessor-version":[{"id":7636,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7635\/revisions\/7636"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7635"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}