{"id":7640,"date":"2025-11-16T21:56:01","date_gmt":"2025-11-16T18:56:01","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7640"},"modified":"2025-11-16T21:56:01","modified_gmt":"2025-11-16T18:56:01","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-37-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-37-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 37. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 37. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Otuz yedinci seminer, O\u011fuz Ha\u015flako\u011flu\u2019nun Herakleitos ve Parmenides At\u00f6lyesi<\/em> dizisinde Hegel\u2019in Mant\u0131k Bilimi<\/em> \u00fczerinden \u201c\u00f6z\u201d (Wesen) kavram\u0131na ge\u00e7i\u015fini konu al\u0131r. Seminerin amac\u0131, \u201cvarl\u0131k\u201d (Sein) alan\u0131ndan \u201c\u00f6z\u201d alan\u0131na ge\u00e7i\u015fin nas\u0131l ger\u00e7ekle\u015fti\u011fini ve bunun Hegelci d\u00fc\u015f\u00fcncede bilgi, g\u00f6r\u00fcn\u00fc\u015f ve ger\u00e7eklik ili\u015fkisini nas\u0131l yeniden kurdu\u011funu a\u00e7\u0131klamakt\u0131r. Ha\u015flako\u011flu, \u201c\u00f6z\u201d\u00fcn yaln\u0131zca varl\u0131\u011f\u0131n ard\u0131nda saklanan bir \u015fey de\u011fil, varl\u0131\u011f\u0131n kendisini yans\u0131tarak yeniden kurdu\u011fu bir d\u00fczey oldu\u011funu belirtir.<\/span><\/p>\n

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

    \n
  1. Varl\u0131ktan \u00d6ze Ge\u00e7i\u015f<\/strong><\/span><\/li>\n<\/ol>\n

    Hegel\u2019de \u201c\u00f6z\u201d, varl\u0131\u011f\u0131n ortadan kaybolmu\u015f de\u011fil, i\u00e7selle\u015fmi\u015f bi\u00e7imidir. Ha\u015flako\u011flu, bu ge\u00e7i\u015fi \u201cvarl\u0131\u011f\u0131n kendini geri \u00e7ekmesi\u201d olarak tan\u0131mlar. Varl\u0131k art\u0131k do\u011frudan bir \u015fey de\u011fildir; kendi \u00fczerine d\u00f6nm\u00fc\u015f, kendi nedenini arayan bir yap\u0131 haline gelmi\u015ftir. Bu nedenle \u201c\u00f6z\u201d, varl\u0131\u011f\u0131n kendi g\u00f6r\u00fcn\u00fc\u015f\u00fcn\u00fc d\u00fc\u015f\u00fcnmeye ba\u015flamas\u0131d\u0131r.<\/span><\/p>\n

      \n
    1. G\u00f6r\u00fcn\u00fc\u015f (Erscheinung) ve Ger\u00e7eklik (Wirklichkeit)<\/strong><\/span><\/li>\n<\/ol>\n

      Seminerde Ha\u015flako\u011flu, Hegel\u2019in \u201cg\u00f6r\u00fcn\u00fc\u015f\u201d kavram\u0131na \u00f6zel \u00f6nem verir. G\u00f6r\u00fcn\u00fc\u015f, \u00f6z\u00fcn kendini d\u0131\u015fsalla\u015ft\u0131rd\u0131\u011f\u0131 bi\u00e7imdir; yan\u0131lsama de\u011fil, \u00f6z\u00fcn zorunlu bir a\u015famas\u0131d\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re \u201cger\u00e7eklik\u201d, \u00f6z ile g\u00f6r\u00fcn\u00fc\u015f\u00fcn birli\u011fidir: Bir \u015fey, yaln\u0131zca g\u00f6r\u00fcnd\u00fc\u011f\u00fc \u00f6l\u00e7\u00fcde ger\u00e7ektir. Bu d\u00fc\u015f\u00fcnce, Parmenides\u2019in \u201colan vard\u0131r\u201d \u00f6nermesini diyalektik bi\u00e7imde d\u00f6n\u00fc\u015ft\u00fcr\u00fcr \u2014 \u201colan\u201d art\u0131k yaln\u0131zca var de\u011fildir, kendini g\u00f6sterendir.<\/span><\/p>\n

        \n
      1. Yans\u0131ma (Reflexion) Kavram\u0131<\/strong><\/span><\/li>\n<\/ol>\n

        \u00d6z\u00fcn temel hareketi \u201cyans\u0131ma\u201dd\u0131r. Ha\u015flako\u011flu, yans\u0131may\u0131 \u201cvarl\u0131\u011f\u0131n kendisini kendi i\u00e7inde d\u00fc\u015f\u00fcnmesi\u201d olarak tan\u0131mlar. Bu yans\u0131ma, \u00fc\u00e7 bi\u00e7imde ger\u00e7ekle\u015fir:<\/span><\/p>\n

          \n
        • Dolayl\u0131 yans\u0131ma:<\/strong> Varl\u0131\u011f\u0131n kendi d\u0131\u015f\u0131na \u00e7\u0131kmas\u0131.<\/span><\/li>\n
        • Kendine d\u00f6n\u00fc\u015f:<\/strong> Bu d\u0131\u015fsall\u0131\u011f\u0131n fark\u0131na varma.<\/span><\/li>\n
        • Kendinde temellenme:<\/strong> Kendi temelini kendinde kurma. Bu s\u00fcre\u00e7te \u00f6z, kendi d\u0131\u015f\u0131ndaki hi\u00e7bir \u015feye dayanmaz; kendi kendisinin nedeni olur.<\/span><\/li>\n<\/ul>\n
            \n
          1. Olumsuzluk ve \u00d6z\u00fcn Derinli\u011fi<\/strong><\/span><\/li>\n<\/ol>\n

            \u00d6z, varl\u0131\u011f\u0131n olumsuzlanmas\u0131yla a\u00e7\u0131l\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re bu olumsuzluk, yok etme de\u011fil, i\u00e7selle\u015ftirme hareketidir. Varl\u0131k, d\u0131\u015fsall\u0131\u011f\u0131n\u0131 olumsuzlayarak kendine d\u00f6ner ve derinle\u015fir. Bu y\u00fczden \u00f6z, \u201cg\u00f6r\u00fcn\u00fc\u015f\u00fcn arkas\u0131nda\u201d de\u011fil, g\u00f6r\u00fcn\u00fc\u015f\u00fcn i\u00e7inde ama ondan daha derindedir.<\/span><\/p>\n

              \n
            1. \u00d6z ve G\u00f6r\u00fcn\u00fc\u015f\u00fcn Diyalekti\u011fi<\/strong><\/span><\/li>\n<\/ol>\n

              Hegel\u2019de \u00f6z ve g\u00f6r\u00fcn\u00fc\u015f birbirini d\u0131\u015flamaz; \u00f6z, g\u00f6r\u00fcn\u00fc\u015fte g\u00f6r\u00fcn\u00fcr. Ha\u015flako\u011flu bu noktada \u201c\u00f6z\u00fcn g\u00f6r\u00fcn\u00fcr olmamas\u0131, onun yitimi de\u011fil, ger\u00e7e\u011fin eksikli\u011fidir\u201d der. Bir \u015feyin \u00f6z\u00fcn\u00fc g\u00f6rmek, onun g\u00f6r\u00fcn\u00fc\u015f\u00fcnde kendi i\u00e7 zorunlulu\u011funu fark etmektir. Dolay\u0131s\u0131yla \u201chakikat\u201d, \u00f6z ile g\u00f6r\u00fcn\u00fc\u015f\u00fcn uzla\u015fmas\u0131nda ortaya \u00e7\u0131kar.<\/span><\/p>\n

                \n
              1. Parmenides ve Herakleitos ile Ba\u011flant\u0131<\/strong><\/span><\/li>\n<\/ol>\n

                Ha\u015flako\u011flu, Parmenides\u2019in \u201cvar olan\u0131n birli\u011fi\u201d ile Herakleitos\u2019un \u201ckar\u015f\u0131tlar\u0131n birli\u011fi\u201d \u00f6\u011fretisini Hegelci \u00f6z kavram\u0131 ba\u011flam\u0131nda yeniden d\u00fc\u015f\u00fcn\u00fcr. Parmenides\u2019te \u201cvarl\u0131k\u201d mutlak ve dura\u011fand\u0131r; Herakleitos\u2019ta \u201clogos\u201d hareketlidir. Hegel\u2019de ise \u00f6z, hem birli\u011fi hem hareketi i\u00e7erir \u2014 de\u011fi\u015ferek birli\u011fini koruyan yap\u0131 olarak ortaya \u00e7\u0131kar.<\/span><\/p>\n

                  \n
                1. Bilgi ve \u00d6z<\/strong><\/span><\/li>\n<\/ol>\n

                  Seminerin sonunda Ha\u015flako\u011flu, \u201c\u00f6z\u201d kavram\u0131n\u0131n bilgiyle ili\u015fkisini tart\u0131\u015f\u0131r. Bilmek, \u00f6z\u00fcn kendi kendini bilmesidir. Bu anlamda bilgi, \u00f6z\u00fcn kendini a\u00e7ma s\u00fcrecidir; d\u0131\u015f d\u00fcnyay\u0131 yans\u0131tmak de\u011fil, varl\u0131\u011f\u0131n kendi i\u00e7 hareketini anlamakt\u0131r.<\/span><\/p>\n

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

                  Otuz yedinci seminer, Hegel\u2019in Mant\u0131k Bilimi<\/em>nde \u201cvarl\u0131k\u201dtan \u201c\u00f6z\u201de ge\u00e7i\u015fi a\u00e7\u0131klayarak felsefi bilginin i\u00e7sel temelini yeniden kurar. Ha\u015flako\u011flu, \u00f6z\u00fcn g\u00f6r\u00fcn\u00fc\u015f\u00fc d\u0131\u015flamad\u0131\u011f\u0131n\u0131; tersine, g\u00f6r\u00fcn\u00fc\u015fte varl\u0131\u011f\u0131n\u0131 buldu\u011funu belirtir. Ger\u00e7eklik, \u00f6z\u00fcn kendisini g\u00f6r\u00fcn\u00fcr k\u0131lma tarz\u0131d\u0131r. \u201c\u00d6z, kendini g\u00f6r\u00fcn\u00fc\u015fte a\u00e7\u0131\u011fa vuran derinliktir; g\u00f6r\u00fcn\u00fc\u015f, \u00f6z\u00fcn kendiyle konu\u015fma bi\u00e7imidir.\u201d<\/span><\/p>\n

                   <\/p>\n

                   <\/p>\n

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

                  The thirty-seventh seminar in O\u011fuz Ha\u015flako\u011flu\u2019s Heraclitus and Parmenides Workshop<\/em> examines Hegel\u2019s transition from being<\/em> (Sein<\/em>) to essence<\/em> (Wesen<\/em>) in the Science of Logic<\/em>. The purpose is to understand how being internalizes itself and becomes reflective, giving rise to essence as the unity of being and negation. Ha\u015flako\u011flu emphasizes that essence is not something hidden behind being but the very act of being reflecting upon itself.<\/span><\/p>\n

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

                    \n
                  1. From Being to Essence<\/strong><\/span><\/li>\n<\/ol>\n

                    Essence is being turned inward. Being withdraws into itself, becoming self-referential. Essence is therefore not an absence of being but its deepened form \u2014 being that reflects and grounds itself.<\/span><\/p>\n

                      \n
                    1. Appearance and Reality<\/strong><\/span><\/li>\n<\/ol>\n

                      Appearance (Erscheinung<\/em>) is not illusion but the necessary manifestation of essence. Reality (Wirklichkeit<\/em>) is the unity of essence and appearance: A thing is real only insofar as it appears. This marks a dialectical transformation of Parmenides\u2019 dictum \u2014 \u201cwhat is, appears.\u201d<\/span><\/p>\n

                        \n
                      1. Reflection as the Movement of Essence<\/strong><\/span><\/li>\n<\/ol>\n

                        Essence operates through reflection: It externalizes itself, recognizes its own externality, and then grounds itself within. Through this circular movement, essence becomes self-caused and self-knowing.<\/span><\/p>\n

                          \n
                        1. Negation and Depth<\/strong><\/span><\/li>\n<\/ol>\n

                          Negation is not destruction but the deepening of being. By internalizing its otherness, being gains depth \u2014 it becomes essence. Essence is not behind appearance but within it, as its truth.<\/span><\/p>\n

                            \n
                          1. The Dialectic of Essence and Appearance<\/strong><\/span><\/li>\n<\/ol>\n

                            Essence reveals itself in appearance. To grasp essence is to see necessity in what appears. Truth arises from the reconciliation of essence and its manifestation.<\/span><\/p>\n

                              \n
                            1. Relation to Parmenides and Heraclitus<\/strong><\/span><\/li>\n<\/ol>\n

                              Essence unites the stillness of Parmenides\u2019 being with the motion of Heraclitus\u2019 becoming. It is unity that endures through difference, rest that includes movement.<\/span><\/p>\n

                                \n
                              1. Knowledge as the Self-Knowledge of Essence<\/strong><\/span><\/li>\n<\/ol>\n

                                Knowledge is not mere representation but essence\u2019s self-recognition.To know is for essence to become conscious of itself through its own appearances.<\/span><\/p>\n

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

                                The thirty-seventh seminar establishes the passage from being to essence as the deepening of ontology into reflection. Ha\u015flako\u011flu shows that appearance is not opposed to essence but its necessary expression. Reality is the unity of what is and how it appears. \u201cEssence is depth revealing itself through appearance; appearance is essence speaking in the open.\u201d<\/span><\/p>\n

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

                                O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 37. 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-7640","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7640","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=7640"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7640\/revisions"}],"predecessor-version":[{"id":7641,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7640\/revisions\/7641"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7640"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}