{"id":7644,"date":"2025-11-16T22:04:19","date_gmt":"2025-11-16T19:04:19","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7644"},"modified":"2025-11-16T22:04:19","modified_gmt":"2025-11-16T19:04:19","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-39-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-39-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 39. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 39. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Otuz dokuzuncu seminerde O\u011fuz Ha\u015flako\u011flu, Hegel\u2019in Mant\u0131k Bilimi<\/em> \u00fczerinden \u201cVarl\u0131k ve Yokluk Ayn\u0131d\u0131r\u201d \u00f6nermesini tart\u0131\u015fmaya a\u00e7ar. Seminerin amac\u0131, Hegel\u2019in bu \u00f6nermeyle kurdu\u011fu d\u00fc\u015f\u00fcnme bi\u00e7imini a\u00e7\u0131klamak, varl\u0131k, yokluk ve olu\u015f aras\u0131ndaki diyalektik ba\u011f\u0131 felsefi olarak ortaya koymakt\u0131r. Ha\u015flako\u011flu, Hegel\u2019in Kant ve Parmenides\u2019ten miras ald\u0131\u011f\u0131 \u201c\u00f6zde\u015flik ve fark\u201d sorununu yeniden yorumlayarak, spek\u00fclatif d\u00fc\u015f\u00fcncenin temelini olu\u015fturan \u201c\u00e7eli\u015fkinin \u00fcretici i\u015flevi\u201dni g\u00f6stermeyi hedefler.<\/span><\/p>\n

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

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

    Ha\u015flako\u011flu, semineri Hegel\u2019in \u015fu c\u00fcmlesiyle a\u00e7ar: \u201cHakikat ne varl\u0131k ne yokluktur; fakat varl\u0131\u011f\u0131n yoklu\u011fa, yoklu\u011fun varl\u0131\u011fa ge\u00e7mesidir.\u201d Bu ge\u00e7i\u015f, Hegel\u2019in \u201colu\u015f\u201d kavram\u0131d\u0131r. Varl\u0131k ve yokluk birbirinin kar\u015f\u0131t\u0131 de\u011fil, ayn\u0131 hareketin iki y\u00f6n\u00fcd\u00fcr. Bu y\u00fczden \u201cvarl\u0131k ve yokluk ayn\u0131d\u0131r\u201d demek, onlar\u0131n tamamen \u00f6zde\u015f oldu\u011fu anlam\u0131na gelmez; aksine, birbirlerini ortadan kald\u0131rarak var eden birli\u011fe i\u015faret eder.<\/span><\/p>\n

      \n
    1. Ayn\u0131 ve Gayri<\/strong><\/span><\/li>\n<\/ol>\n

      Ha\u015flako\u011flu, Hegel\u2019in d\u00fc\u015f\u00fcncesini T\u00fcrk\u00e7edeki \u201cayn\u0131\u201d ve \u201cgayri\u201d kavramlar\u0131yla a\u00e7\u0131klar. Ona g\u00f6re \u201cgayrilik\u201d, yaln\u0131zca ayr\u0131l\u0131k de\u011fil, ayn\u0131 zamanda kar\u015f\u0131l\u0131kl\u0131 ba\u011f\u0131ml\u0131l\u0131k demektir. Varl\u0131k ve yokluk birbirlerinin gayrisidir; bu gayrilik onlar\u0131n ayn\u0131 zamanda birli\u011fidir. B\u00f6ylece \u00e7eli\u015fki, varl\u0131k ve yoklu\u011fun birbirini d\u0131\u015flamas\u0131 de\u011fil, birbirini zorunlu k\u0131lmas\u0131 haline gelir.<\/span><\/p>\n

        \n
      1. \u00d6nerme ve \u00c7eli\u015fki<\/strong><\/span><\/li>\n<\/ol>\n

        \u201cVarl\u0131k ve yokluk ayn\u0131d\u0131r\u201d \u00f6nermesi, kendi i\u00e7inde bir \u00e7eli\u015fki ta\u015f\u0131r. Hegel\u2019e g\u00f6re bu \u00e7eli\u015fki, d\u00fc\u015f\u00fcncenin ba\u015far\u0131s\u0131zl\u0131\u011f\u0131 de\u011fil, tam tersine onun hareket etme bi\u00e7imidir. Ha\u015flako\u011flu, bu durumu \u201ckendini silen bir yaz\u0131\u201d metaforuyla a\u00e7\u0131klar: Yaz\u0131, silinerek anlam kazan\u0131r; t\u0131pk\u0131 varl\u0131k ve yoklu\u011fun birbirinde kaybolarak olu\u015fu meydana getirmesi gibi.<\/span><\/p>\n

          \n
        1. Olumsuzlaman\u0131n \u0130\u015flevi<\/strong><\/span><\/li>\n<\/ol>\n

          Hegel\u2019de \u201columsuzlama\u201d her olumlaman\u0131n temelidir. Bir \u015fey ancak kendi kar\u015f\u0131t\u0131yla belirlenir. Ha\u015flako\u011flu bu noktada, Adorno\u2019nun \u201cnegatif diyalektik\u201d kavram\u0131na g\u00f6nderme yapar: Her \u00f6zde\u015flik i\u00e7inde bir \u00f6zde\u015f-olmayan moment bulunur. Bu nedenle d\u00fc\u015f\u00fcnmek, bir fark\u0131 koruyarak birli\u011fi kurmakt\u0131r.<\/span><\/p>\n

            \n
          1. Olu\u015fun \u00dc\u00e7\u00fcnc\u00fcl\u00fc\u011f\u00fc<\/strong><\/span><\/li>\n<\/ol>\n

            Hegel\u2019in sistemi \u00fc\u00e7l\u00fc bir yap\u0131ya sahiptir: Varl\u0131k ve yokluk, olu\u015fta birle\u015fir. Olu\u015f, bu iki u\u00e7 aras\u0131nda \u00fc\u00e7\u00fcnc\u00fc bir alan, bir ara-varl\u0131kt\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re bu \u00fc\u00e7\u00fcnc\u00fcl\u00fck, Hegel felsefesinin can damar\u0131d\u0131r; \u00e7\u00fcnk\u00fc olu\u015f, \u00e7eli\u015fkinin kendini s\u00fcrd\u00fcrme bi\u00e7imidir.<\/span><\/p>\n

              \n
            1. Parmenides\u2019in Ele\u015ftirisi<\/strong><\/span><\/li>\n<\/ol>\n

              Seminerin sonunda Ha\u015flako\u011flu, Hegel\u2019in Parmenides\u2019e y\u00f6neltti\u011fi ele\u015ftiriyi ele al\u0131r. Parmenides i\u00e7in yaln\u0131zca varl\u0131k vard\u0131r; yokluk hi\u00e7bir bi\u00e7imde d\u00fc\u015f\u00fcn\u00fclemez. Hegel ise bu yakla\u015f\u0131m\u0131 \u201chareketsiz d\u00fc\u015f\u00fcnce\u201d olarak de\u011ferlendirir. Oysa olu\u015f, tam da varl\u0131k ve yoklu\u011fun bu kar\u015f\u0131tl\u0131\u011f\u0131n\u0131n i\u00e7inde devinir. Bu devim, varl\u0131\u011f\u0131 dura\u011fan bir \u00f6zden kurtar\u0131r ve onu ya\u015fayan bir s\u00fcre\u00e7 haline getirir.<\/span><\/p>\n

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

              Otuz dokuzuncu seminer, Hegel\u2019in diyalekti\u011finde varl\u0131k, yokluk ve olu\u015f aras\u0131ndaki ili\u015fkiyi derinlemesine ele al\u0131r. Ha\u015flako\u011flu\u2019na g\u00f6re Hegel, felsefede ilk kez \u00e7eli\u015fkiyi y\u0131k\u0131c\u0131 de\u011fil, kurucu bir ilke olarak temellendirir. Varl\u0131k, kendi yoklu\u011funa y\u00f6nelerek olu\u015fa ge\u00e7er; yokluk da varl\u0131kla birle\u015ferek kendini olumlar. Bu nedenle d\u00fc\u015f\u00fcnmek, sabit bir \u00f6z de\u011fil, devinen bir olu\u015f haline gelir. \u201cOlu\u015f, varl\u0131k ve yoklu\u011fun \u00e7eli\u015fkisidir; ama bu \u00e7eli\u015fki y\u0131k\u0131c\u0131 de\u011fil, yarat\u0131c\u0131d\u0131r.\u201d<\/span><\/p>\n

               <\/p>\n

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

              In the thirty-ninth seminar, O\u011fuz Ha\u015flako\u011flu examines Hegel\u2019s statement in the Science of Logic<\/em>: \u201cBeing and Nothing are the same.\u201d The seminar aims to explore the dialectical relationship between being, nothing, and becoming, revealing how contradiction functions as a productive principle in speculative thought. Ha\u015flako\u011flu situates Hegel\u2019s logic within the legacy of Parmenides and Kant, showing how Hegel transforms their static notions of identity into dynamic movement.<\/span><\/p>\n

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

                \n
              1. Unity of Being and Nothing<\/strong><\/span><\/li>\n<\/ol>\n

                For Hegel, being and nothing are not opposites but two sides of one process. Their truth is not found in either alone but in their transition\u2014becoming. To say \u201cbeing and nothing are the same\u201d does not mean they are identical, but that they are inseparably related through their mutual disappearance.<\/span><\/p>\n

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

                  Ha\u015flako\u011flu explains Hegel\u2019s logic through the Turkish distinction between ayn\u0131<\/em> (same) and gayri<\/em> (other). Being and nothing are each other\u2019s \u201cother,\u201d and this relation of difference forms their unity. Contradiction thus becomes the very ground of their relation, not its negation.<\/span><\/p>\n

                    \n
                  1. Proposition and Contradiction<\/strong><\/span><\/li>\n<\/ol>\n

                    The proposition \u201cBeing and Nothing are the same\u201d is self-contradictory. For Hegel, this contradiction is not an error but the movement of thought itself. It is like a writing that erases itself \u2014 its meaning arises through self-cancellation.<\/span><\/p>\n

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

                      Negation is the basis of all affirmation. Every identity contains within it a moment of non-identity. Thus, thinking always involves preserving difference within unity \u2014 a principle that anticipates Adorno\u2019s \u201cnegative dialectics.\u201d<\/span><\/p>\n

                        \n
                      1. The Third: Becoming<\/strong><\/span><\/li>\n<\/ol>\n

                        Hegel\u2019s system is triadic: being and nothing unite in becoming. Becoming is the third term that holds their contradiction together. It is the process by which reality sustains itself through opposition.<\/span><\/p>\n

                          \n
                        1. Critique of Parmenides<\/strong><\/span><\/li>\n<\/ol>\n

                          Parmenides claims that only being is; Hegel rejects this as a static thought. For Hegel, reality is movement \u2014 being and nothing interpenetrate through becoming. This movement transforms existence from mere presence into a living process.<\/span><\/p>\n

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

                          The thirty-ninth seminar presents Hegel\u2019s logic as a philosophy of movement rather than static identity. Ha\u015flako\u011flu interprets contradiction not as destruction but as the creative engine of being. Being passes into nothing, and nothing into being \u2014 their unity is becoming itself. \u201cBecoming is the contradiction of being and nothing, yet this contradiction is not destructive but generative.\u201d<\/span><\/p>\n

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

                          O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 39. 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-7644","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7644","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=7644"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7644\/revisions"}],"predecessor-version":[{"id":7645,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7644\/revisions\/7645"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7644"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}