{"id":7646,"date":"2025-11-16T22:07:52","date_gmt":"2025-11-16T19:07:52","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7646"},"modified":"2025-11-16T22:07:52","modified_gmt":"2025-11-16T19:07:52","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-40-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-40-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 40. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 40. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

K\u0131rk\u0131nc\u0131 seminerde O\u011fuz Ha\u015flako\u011flu, Hegel\u2019in Mant\u0131k Bilimi<\/em> metninde \u201colu\u015f\u201d kavram\u0131ndan \u201cvarolu\u015f\u201d (Dasein) kavram\u0131na ge\u00e7i\u015fi ele al\u0131r. Seminerin amac\u0131, Hegel\u2019in d\u00fc\u015f\u00fcncesinde \u201colu\u015f\u201dun kendi i\u00e7inde nas\u0131l bir zorunlulukla \u201cvarolu\u015f\u201da d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc a\u00e7\u0131klamak ve bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn d\u00fc\u015f\u00fcnme, varl\u0131k ve belirlenim ili\u015fkisini nas\u0131l yap\u0131land\u0131rd\u0131\u011f\u0131n\u0131 g\u00f6stermektir. Ha\u015flako\u011flu, Hegel\u2019in \u201colu\u015f\u201d kavram\u0131n\u0131 Herakleitos\u2019un de\u011fi\u015fim \u00f6\u011fretisiyle, \u201cvarolu\u015f\u201d kavram\u0131n\u0131 ise Parmenides\u2019in varl\u0131k anlay\u0131\u015f\u0131yla kar\u015f\u0131la\u015ft\u0131rarak, iki gelene\u011fin Hegel\u2019deki birli\u011fini a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r.<\/span><\/p>\n

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

    \n
  1. Olu\u015fun Kendini A\u015fmas\u0131<\/strong><\/span><\/li>\n<\/ol>\n

    Ha\u015flako\u011flu seminerin ba\u015f\u0131nda, Hegel\u2019in \u201colu\u015f\u201d kavram\u0131n\u0131 yaln\u0131zca ge\u00e7i\u015fin de\u011fil, kendi i\u00e7inde bir t\u00fckenme hareketi olarak yorumlad\u0131\u011f\u0131n\u0131 vurgular. Olu\u015f, varl\u0131k ve yoklu\u011fun birli\u011fi olarak ba\u015flar; fakat bu birlik kal\u0131c\u0131 de\u011fildir. \u00c7\u00fcnk\u00fc olu\u015f, kendini s\u00fcrekli a\u015fan bir s\u00fcre\u00e7tir \u2014 varl\u0131\u011fa do\u011fru y\u00f6nelirken yoklu\u011fu da i\u00e7inden ta\u015f\u0131r. Bu nedenle olu\u015f, kendi sonunu i\u00e7inde ta\u015f\u0131r ve bu son varolu\u015fun ba\u015flang\u0131c\u0131 olur.<\/span><\/p>\n

      \n
    1. Varl\u0131k ve Yoklu\u011fun Ger\u00e7ekle\u015fmesi: Dasein<\/strong><\/span><\/li>\n<\/ol>\n

      Hegel\u2019e g\u00f6re olu\u015f, kendi i\u00e7inde tamamland\u0131\u011f\u0131nda \u201cvarolu\u015f\u201da (Dasein) ge\u00e7er. Dasein, art\u0131k yaln\u0131zca \u201colu\u015f\u201dun hareketi de\u011fil, belirlenmi\u015f bir varl\u0131kt\u0131r. Ha\u015flako\u011flu bunu \u015f\u00f6yle a\u00e7\u0131klar: \u201cOlu\u015f, kendi i\u00e7indeki belirsizli\u011fi a\u015farak belirlenmi\u015f bir varl\u0131k haline gelir; i\u015fte bu, Dasein\u2019d\u0131r.\u201d Bu, varl\u0131\u011f\u0131n art\u0131k yaln\u0131zca \u2018olmakta\u2019 de\u011fil, \u2018olmu\u015f\u2019 halde d\u00fc\u015f\u00fcn\u00fclmesidir. Her varolu\u015f, bir belirlenimdir ve bu belirlenim, ayn\u0131 zamanda bir s\u0131n\u0131rlamad\u0131r.<\/span><\/p>\n

        \n
      1. Belirlenim ve S\u0131n\u0131rl\u0131l\u0131k<\/strong><\/span><\/li>\n<\/ol>\n

        Ha\u015flako\u011flu\u2019na g\u00f6re Hegel\u2019in bu noktadaki temel tezi \u015fudur: \u201cBelirlenmek, s\u0131n\u0131rlanmakt\u0131r.\u201d Varl\u0131k bir \u015fey haline geldi\u011fi anda, art\u0131k sonsuz de\u011fildir. Bu nedenle her varolu\u015f, kendi s\u0131n\u0131r\u0131n\u0131 i\u00e7inde ta\u015f\u0131r. Fakat bu s\u0131n\u0131r, varl\u0131\u011f\u0131n yoklu\u011fu de\u011fildir; tam tersine, onun edimselli\u011finin ko\u015fuludur. Varl\u0131k, ancak kendini s\u0131n\u0131rlayarak kendisi olabilir.<\/span><\/p>\n

          \n
        1. Olumsuzlu\u011fun \u00dcretici Rol\u00fc<\/strong><\/span><\/li>\n<\/ol>\n

          Ha\u015flako\u011flu, Hegel\u2019in olumsuzluk anlay\u0131\u015f\u0131n\u0131 \u201cyarat\u0131c\u0131\u201d bir g\u00fc\u00e7 olarak yorumlar. Olumsuzlama, varl\u0131\u011f\u0131 ortadan kald\u0131rmaz; tersine, onu belirler. Bu nedenle Hegel\u2019in diyalekti\u011finde olumsuzlama, d\u00fc\u015f\u00fcncenin motorudur: \u201cOlumsuzlama, varl\u0131\u011f\u0131 yok etmez; onu kurar.\u201d Bu d\u00fc\u015f\u00fcnce, Herakleitos\u2019un \u201csava\u015f her \u015feyin babas\u0131d\u0131r\u201d s\u00f6z\u00fcn\u00fc hat\u0131rlat\u0131r. \u00c7\u00fcnk\u00fc burada da \u00e7at\u0131\u015fma ve kar\u015f\u0131tl\u0131k, bir varolu\u015fun zorunlu zemini olarak ortaya \u00e7\u0131kar.<\/span><\/p>\n

            \n
          1. Herakleitos ve Parmenides\u2019in Hegel\u2019de Birli\u011fi<\/strong><\/span><\/li>\n<\/ol>\n

            Seminerin merkezinde Ha\u015flako\u011flu, Hegel\u2019in Herakleitos ve Parmenides\u2019i nas\u0131l uzla\u015ft\u0131rd\u0131\u011f\u0131n\u0131 tart\u0131\u015f\u0131r. Herakleitos\u2019ta her \u015fey ak\u0131\u015f halindedir; Parmenides\u2019te ise yaln\u0131zca saf varl\u0131k vard\u0131r. Hegel, bu iki d\u00fc\u015f\u00fcnceyi \u201colu\u015f\u201d ve \u201cvarolu\u015f\u201d kavramlar\u0131yla birle\u015ftirir: Olu\u015f, Herakleitos\u2019un ak\u0131\u015f\u0131; varolu\u015f ise Parmenides\u2019in dura\u011fan varl\u0131\u011f\u0131d\u0131r. Bu ikisi Hegel\u2019de birbirinden kopuk de\u011fil, birbirini zorunlu k\u0131lan a\u015famalard\u0131r.<\/span><\/p>\n

              \n
            1. Varl\u0131\u011f\u0131n \u0130\u00e7sel S\u0131n\u0131rs\u0131zl\u0131\u011f\u0131<\/strong><\/span><\/li>\n<\/ol>\n

              Ha\u015flako\u011flu, seminerin sonunda Hegel\u2019in \u201csonsuzluk\u201d anlay\u0131\u015f\u0131na de\u011finir. Ger\u00e7ek sonsuz, s\u0131n\u0131rs\u0131z bir b\u00fct\u00fcnl\u00fck de\u011fil, kendi s\u0131n\u0131r\u0131n\u0131 tan\u0131yan bir varl\u0131kt\u0131r. Varl\u0131k, kendi s\u0131n\u0131rl\u0131l\u0131\u011f\u0131n\u0131 i\u00e7inde ta\u015f\u0131d\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde sonsuzdur. Bu anlamda \u201csonsuzluk\u201d, kendini s\u0131n\u0131rlayabilme yetisidir. Hegel\u2019in bu d\u00fc\u015f\u00fcncesi, klasik metafizi\u011fin \u201cmutlak b\u00fct\u00fcnl\u00fck\u201d anlay\u0131\u015f\u0131n\u0131 k\u00f6kten d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.<\/span><\/p>\n

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

              K\u0131rk\u0131nc\u0131 seminerde Ha\u015flako\u011flu, Hegel\u2019in Mant\u0131k Bilimi<\/em>nde \u201colu\u015f\u201dtan \u201cvarolu\u015f\u201da ge\u00e7i\u015fi, d\u00fc\u015f\u00fcncenin kendi i\u00e7 zorunlulu\u011fu olarak a\u00e7\u0131klar. Olu\u015f, kendi belirsizli\u011fini a\u015farak belirli bir varl\u0131\u011fa \u2014 yani varolu\u015fa \u2014 d\u00f6n\u00fc\u015f\u00fcr. Bu s\u00fcre\u00e7, varl\u0131\u011f\u0131n kendi kendini belirlemesi, kendi s\u0131n\u0131r\u0131n\u0131 koymas\u0131d\u0131r. Olumsuzlama burada yok edici de\u011fil, kurucu bir eylemdir. Her varl\u0131k, kendini olumsuzluk \u00fczerinden var eder; bu, hem Herakleitos\u2019un devinim \u00f6\u011fretisini hem de Parmenides\u2019in varl\u0131k ilkesini Hegelci bir sentezde bulu\u015fturur. \u201cVarl\u0131k, s\u0131n\u0131r\u0131nda sonsuzdur; \u00e7\u00fcnk\u00fc kendini ancak s\u0131n\u0131rlayarak ger\u00e7ekle\u015ftirir.\u201d<\/span><\/p>\n

               <\/p>\n

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

              In the fortieth seminar, O\u011fuz Ha\u015flako\u011flu examines Hegel\u2019s transition in the Science of Logic<\/em> from the concept of becoming (Werden<\/em>) to existence (Dasein<\/em>). The purpose of the seminar is to show how becoming necessarily transforms into existence, revealing the dialectical relation between being, negation, and determination. Ha\u015flako\u011flu relates Hegel\u2019s \u201cbecoming\u201d to Heraclitus\u2019 philosophy of flux and his \u201cexistence\u201d to Parmenides\u2019 notion of static being, showing how both are unified in Hegel\u2019s system.<\/span><\/p>\n

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

                \n
              1. The Self-Transcendence of Becoming<\/strong><\/span><\/li>\n<\/ol>\n

                Becoming is not a stable unity but a process that exhausts itself. In its movement, it contains both being and nothing, and by resolving their indeterminacy, it gives rise to determined being \u2014 Dasein. Becoming thus carries within itself the seed of its own completion.<\/span><\/p>\n

                  \n
                1. From Becoming to Existence (Dasein)<\/strong><\/span><\/li>\n<\/ol>\n

                  Existence is the realization of becoming; it is determinate being.As Ha\u015flako\u011flu explains: \u201cBecoming overcomes its indeterminacy and becomes determinate being \u2014 this is Dasein.\u201d Every existence is a limitation; determination implies boundary.<\/span><\/p>\n

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

                    To be determined is to be limited. Being, in becoming something, ceases to be infinite. Yet limitation does not negate being; it constitutes it. Existence is thus finite, and finitude is the condition of its reality.<\/span><\/p>\n

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

                      Negation is not destructive but creative. It is through negation that being becomes what it is. This reflects Heraclitus\u2019 dictum: \u201cWar is the father of all things.\u201d <\/em>Opposition and contradiction are the ground of existence itself.<\/span><\/p>\n

                        \n
                      1. The Unity of Heraclitus and Parmenides in Hegel<\/strong><\/span><\/li>\n<\/ol>\n

                        Heraclitus\u2019 flux and Parmenides\u2019 stillness are reconciled in Hegel. Becoming corresponds to Heraclitus\u2019 motion; existence to Parmenides\u2019 being. Hegel unites them as successive moments of the same dialectical process.<\/span><\/p>\n

                          \n
                        1. The Infinite as Self-Limitation<\/strong><\/span><\/li>\n<\/ol>\n

                          True infinity is not the absence of limits but the recognition of them. A being is infinite insofar as it contains its own finitude. Infinity, therefore, is not boundlessness but self-determination.<\/span><\/p>\n

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

                          The fortieth seminar demonstrates how Hegel\u2019s logic transforms becoming into existence through negation and self-determination. Being realizes itself only by setting a limit to itself; negation is thus the creative act of being. Ha\u015flako\u011flu shows that for Hegel, the unity of being and thought lies in this dynamic: existence is the truth of becoming, and finitude is the sign of the infinite. \u201cBeing is infinite at its boundary, for it realizes itself only through limitation.\u201d<\/span><\/p>\n

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

                          O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 40. 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-7646","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7646","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=7646"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7646\/revisions"}],"predecessor-version":[{"id":7647,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7646\/revisions\/7647"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7646"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}