{"id":7637,"date":"2025-11-16T21:53:02","date_gmt":"2025-11-16T18:53:02","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7637"},"modified":"2025-11-16T21:53:35","modified_gmt":"2025-11-16T18:53:35","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-36-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-36-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 36. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 36. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Otuz alt\u0131nc\u0131 seminer, O\u011fuz Ha\u015flako\u011flu\u2019nun Herakleitos ve Parmenides At\u00f6lyesi<\/em> dizisinde Hegel\u2019in Mant\u0131k Bilimi<\/em> okumas\u0131nda \u201c\u00f6l\u00e7\u00fc\u201d (Ma\u00df) kavram\u0131na ge\u00e7i\u015fi konu edinir. Seminerin amac\u0131, nitelik (Qualit\u00e4t) ve nicelik (Quantit\u00e4t) aras\u0131ndaki ili\u015fkiyi, bu ikisinin birli\u011fini sa\u011flayan \u201c\u00f6l\u00e7\u00fc\u201d kavram\u0131 \u00fczerinden a\u00e7\u0131klamakt\u0131r. Ha\u015flako\u011flu, Hegel\u2019in diyalekti\u011finde \u00f6l\u00e7\u00fcn\u00fcn yaln\u0131zca bir hesaplama kategorisi de\u011fil, varl\u0131\u011f\u0131n kendi i\u00e7sel dengesini belirleyen bir yap\u0131 oldu\u011funu vurgular. Bu seminer, de\u011fi\u015fim ve s\u00fcreklilik aras\u0131ndaki ili\u015fkiyi ontolojik d\u00fczeyde temellendirir.<\/span><\/p>\n

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

    \n
  1. \u00d6l\u00e7\u00fcn\u00fcn Diyalekti\u011fi<\/strong><\/span><\/li>\n<\/ol>\n

    Hegel\u2019e g\u00f6re \u00f6l\u00e7\u00fc, nitelik ile niceli\u011fin birli\u011fidir. Ha\u015flako\u011flu, \u00f6l\u00e7\u00fcy\u00fc \u201cvarl\u0131\u011f\u0131n kendi s\u0131n\u0131r\u0131n\u0131 kendinde ta\u015f\u0131ma bi\u00e7imi\u201d olarak a\u00e7\u0131klar. Bir \u015feyin \u00f6l\u00e7\u00fcs\u00fc, onun niteliksel kimli\u011fini korudu\u011fu niceliksel s\u0131n\u0131rd\u0131r. Bu s\u0131n\u0131r a\u015f\u0131ld\u0131\u011f\u0131nda, \u015fey art\u0131k ayn\u0131 \u015fey olmaktan \u00e7\u0131kar; nitelik de\u011fi\u015fir. Dolay\u0131s\u0131yla \u00f6l\u00e7\u00fc, varl\u0131\u011f\u0131n kendi i\u00e7 d\u00fczenidir.<\/span><\/p>\n

      \n
    1. Nitelik-Nicelik Ge\u00e7i\u015fi<\/strong><\/span><\/li>\n<\/ol>\n

      Seminerde Hegel\u2019in nitelik ile nicelik aras\u0131ndaki ge\u00e7i\u015fin mant\u0131ksal bi\u00e7imi tart\u0131\u015f\u0131l\u0131r. Ha\u015flako\u011flu, niceli\u011fin g\u00f6r\u00fcn\u00fc\u015fte d\u0131\u015fsal bir de\u011fi\u015fim gibi durdu\u011funu, ancak belirli bir noktada niteliksel bir d\u00f6n\u00fc\u015f\u00fcme yol a\u00e7t\u0131\u011f\u0131n\u0131 belirtir. Bu d\u00f6n\u00fc\u015f\u00fcm, Hegel\u2019in \u201c\u00f6l\u00e7\u00fcsel s\u0131\u00e7rama\u201d dedi\u011fi diyalektik e\u015fi\u011fi olu\u015fturur. Nicelik, nitelik arac\u0131l\u0131\u011f\u0131yla kendi s\u0131n\u0131r\u0131na ula\u015f\u0131r; nitelik ise nicelik arac\u0131l\u0131\u011f\u0131yla de\u011fi\u015fir.<\/span><\/p>\n

        \n
      1. \u00d6l\u00e7\u00fc ve Kimlik<\/strong><\/span><\/li>\n<\/ol>\n

        \u00d6l\u00e7\u00fc, bir varl\u0131\u011f\u0131n kimli\u011fini s\u00fcrd\u00fcrebilmesinin ko\u015fuludur. Bir varl\u0131k, \u00f6l\u00e7\u00fcs\u00fc i\u00e7inde kald\u0131\u011f\u0131 s\u00fcrece kendisiyle \u00f6zde\u015ftir. Ha\u015flako\u011flu bu noktada \u201c\u00f6l\u00e7\u00fcs\u00fcn\u00fc kaybeden \u015fey, kendisi olmaktan \u00e7\u0131kar\u201d ifadesini \u00f6ne \u00e7\u0131kar\u0131r. Varl\u0131\u011f\u0131n kimli\u011fi, sabit bir \u00f6zde de\u011fil, kendi \u00f6l\u00e7\u00fcs\u00fcn\u00fc koruma yetisinde yatar.<\/span><\/p>\n

          \n
        1. A\u015f\u0131r\u0131l\u0131k ve D\u00f6n\u00fc\u015f\u00fcm<\/strong><\/span><\/li>\n<\/ol>\n

          Her \u00f6l\u00e7\u00fc, a\u015f\u0131lma potansiyelini de i\u00e7inde ta\u015f\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re \u00f6l\u00e7\u00fcn\u00fcn a\u015f\u0131lmas\u0131, yok olu\u015f de\u011fil, yeni bir varl\u0131k d\u00fczeyine ge\u00e7i\u015ftir. Bu ge\u00e7i\u015f, Hegelci diyalekti\u011fin en yarat\u0131c\u0131 momentidir: niceliksel art\u0131\u015f, bir anda niteliksel d\u00f6n\u00fc\u015f\u00fcme yol a\u00e7ar. Bu d\u00f6n\u00fc\u015f\u00fcm, hem Herakleitos\u2019un \u201ckar\u015f\u0131tlar\u0131n birli\u011fi\u201d d\u00fc\u015f\u00fcncesiyle hem de Hegel\u2019in \u201columsuzlu\u011fun \u00fcretkenli\u011fi\u201d anlay\u0131\u015f\u0131yla paraleldir.<\/span><\/p>\n

            \n
          1. Varl\u0131\u011f\u0131n \u00d6z-Kurulum Bi\u00e7imi<\/strong><\/span><\/li>\n<\/ol>\n

            Ha\u015flako\u011flu, \u00f6l\u00e7\u00fcy\u00fc varl\u0131\u011f\u0131n kendi kendini kurma bi\u00e7imi olarak yorumlar. Varl\u0131k, \u00f6l\u00e7\u00fcs\u00fcn\u00fc hem belirler hem de a\u015far; bu d\u00f6ng\u00fc, varl\u0131\u011f\u0131n kendi i\u00e7 hareketidir. \u00d6l\u00e7\u00fc, varl\u0131\u011f\u0131n kendiyle kurdu\u011fu dinamik dengedir \u2014 ne tam bir sabitliktir, ne de tam bir ak\u0131\u015ft\u0131r.<\/span><\/p>\n

              \n
            1. Do\u011fa, \u0130nsan ve \u00d6l\u00e7\u00fc<\/strong><\/span><\/li>\n<\/ol>\n

              Seminerin sonunda Ha\u015flako\u011flu, \u00f6l\u00e7\u00fc kavram\u0131n\u0131 do\u011fa ve insan alanlar\u0131na ta\u015f\u0131r. Do\u011fadaki s\u00fcre\u00e7ler, her varl\u0131\u011f\u0131n kendi \u00f6l\u00e7\u00fcs\u00fcn\u00fc korumas\u0131 ve zamanla bu \u00f6l\u00e7\u00fcy\u00fc a\u015fmas\u0131yla i\u015fler. \u0130nsanda ise \u00f6l\u00e7\u00fc, etik ve varolu\u015fsal bir dengeye d\u00f6n\u00fc\u015f\u00fcr. \u0130nsan, \u00f6l\u00e7\u00fcs\u00fcn\u00fc kaybetti\u011finde yaln\u0131zca ahlaki de\u011fil, ontolojik anlamda da kendi varl\u0131\u011f\u0131n\u0131 yitirir.<\/span><\/p>\n

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

              Otuz alt\u0131nc\u0131 seminer, Hegel\u2019in nitelik ve nicelik kavramlar\u0131n\u0131 birle\u015ftiren \u201c\u00f6l\u00e7\u00fc\u201d d\u00fc\u015f\u00fcncesini merkeze al\u0131r. Ha\u015flako\u011flu, \u00f6l\u00e7\u00fcy\u00fc varl\u0131\u011f\u0131n kendini koruma ve d\u00f6n\u00fc\u015ft\u00fcrme yetisi olarak yorumlar. Varl\u0131k, \u00f6l\u00e7\u00fcs\u00fcn\u00fc koruyarak kendini s\u00fcrd\u00fcr\u00fcr, ama bu \u00f6l\u00e7\u00fcy\u00fc a\u015farak kendini yeniden kurar. \u201cVarl\u0131k, \u00f6l\u00e7\u00fcs\u00fcnde durarak var olur; \u00f6l\u00e7\u00fcs\u00fcn\u00fc a\u015farak yenilenir.\u201d<\/span><\/p>\n

               <\/p>\n

               <\/p>\n

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

              The thirty-sixth seminar in O\u011fuz Ha\u015flako\u011flu\u2019s Heraclitus and Parmenides Workshop<\/em> focuses on Hegel\u2019s concept of measure<\/em> (Ma\u00df<\/em>) in the Science of Logic<\/em>. The goal is to clarify how quality (Qualit\u00e4t<\/em>) and quantity (Quantit\u00e4t<\/em>) unite in measure, forming the internal structure that governs being\u2019s equilibrium. Ha\u015flako\u011flu emphasizes that measure is not a mere tool of calculation but the ontological balance through which being sustains and transforms itself.<\/span><\/p>\n

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

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

                Measure is the unity of quality and quantity. It represents the intrinsic boundary that maintains a thing\u2019s identity. When that boundary is exceeded, the thing becomes something else \u2014 its quality changes. Thus, measure is being\u2019s inner law of stability.<\/span><\/p>\n

                  \n
                1. Transition between Quality and Quantity<\/strong><\/span><\/li>\n<\/ol>\n

                  Quantity seems to express external change, yet beyond a certain threshold it brings about qualitative transformation. This dialectical leap \u2014 what Hegel calls \u201cmeasure\u2019s transition\u201d \u2014 reveals the interdependence of the two categories. Quality reaches its limit through quantity, and quantity transforms through quality.<\/span><\/p>\n

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

                    A being preserves its identity only within its measure. To lose measure is to cease to be what one is. For Ha\u015flako\u011flu, identity lies not in fixity but in the capacity to maintain and renew one\u2019s measure.<\/span><\/p>\n

                      \n
                    1. Excess and Transformation<\/strong><\/span><\/li>\n<\/ol>\n

                      Every measure carries the seed of its own surpassing. Exceeding one\u2019s measure does not mean annihilation but transformation into a new order of being. This moment of transition reflects both Heraclitus\u2019s unity of opposites and Hegel\u2019s productive negation.<\/span><\/p>\n

                        \n
                      1. The Self-Formation of Being<\/strong><\/span><\/li>\n<\/ol>\n

                        Measure is the dynamic equilibrium through which being both limits and recreates itself. It is neither absolute stasis nor mere flux but the living rhythm of existence.<\/span><\/p>\n

                          \n
                        1. Measure in Nature and Humanity<\/strong><\/span><\/li>\n<\/ol>\n

                          In nature, measure governs the cycles of balance and transformation. In human life, measure becomes ethical and existential \u2014 the harmony of selfhood. Losing one\u2019s measure is, for Ha\u015flako\u011flu, a loss of being itself.<\/span><\/p>\n

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

                          The thirty-sixth seminar situates \u201cmeasure\u201d as the synthesis of quality and quantity \u2014 the self-regulating logic of being. Ha\u015flako\u011flu presents it as both the preservation and transformation of existence. Being endures by keeping to its measure and renews itself by surpassing it. \u201cBeing exists by holding to its measure; it renews itself by exceeding it.\u201d<\/span><\/p>\n

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

                          O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 36. 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-7637","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7637","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=7637"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7637\/revisions"}],"predecessor-version":[{"id":7639,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7637\/revisions\/7639"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7637"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}