NIETZSCHE’S HISTORICAL CONFRONTATION WITH HEGEL: ‘THE END OF HISTORY’?

Öz

Hegel’den sonraki iki yüzyıllık dönemde yaşanan olaylar, düşünürün “tarihin sonu” kuramına ait olan önemli bir unsurda zıtlıklar ve şüpheci yaklaşımların ortaya çıkmasına yol açmıştır.  Bu, Hegel’in “tarihte ilerleme” iddiasını nihilizme dönüştürerek tamamen tersine çevirir: “Batı’nın” “üstünlüğü” değerleri Nietzsche tarafından bütünüyle değersiz hale dönüştürülar. Böyle bir tarih anlayışına sahip çıkmak ancak çağdaş insanın küresel dünyadaki ilişkilerde yaşadığı büyük sıkıntıyı gizlemeye yarar. Hegel’ci tarihselcilik (anlayışı) ile çerçevesindeki modern ideolojiler artık kullanılmayan, yarıltıcı ideolojiler. Bugün, günümüzün süregiden tahrip edici ve yıpratıcı faaliyetlerinin esas kaynağı olarak görülmektedirler. Bunlar, nihilizmin arsız tohumlarıdır. Nietzsche, “kesin dönüşün tarihsel bilinci” ile modern nihilist eğilimleri ortadan kaldırmaya çalışır. Kötü niyetli Batılı modern “tarihin sonu” görüsüne son verecek, hayata yeniden anlamlı bir canlılık kazandıracak, yaratıcı ve özgürleştirici yeni bir tarih anlayışının ortaya çıkacağı söylenmektedir.

 

Anahtar Kelimeler

• Son,tarih,ilerleme,sonsuz (ebedi) dönüşüm,modern

NIETZSCHE’S HISTORICAL CONFRONTATION WITH HEGEL: ‘THE END OF HISTORY’?

Öz

The events two-full centuries after Hegel have brought one essential element of his “end of history” into extreme doubt and contradiction. It completely overturns the claim of “progress in history,” to one ending in nihilism: the values of ‘superiority’ of the ‘West’ are capsized into sheer devaluation by Nietzsche. Any claim of progress to a culmination of history only hides the extreme malaise of contemporary man in global affairs. Modern ideologies, enframed within Hegelian historicism, are illusory and no longer admireable practices. They are now seen as major sources of the on-going destructive and denigrating activities of the present-day. They are the encroaching seeds of nihilism. Nietzsche, through the historical consciousness of “eternal return,” seeks to overcome the modern nihilistic tendencies. A new creative and liberating form of history is affirmed that reinvigorates a meaningful vitality back into life, which “ends” the malignant modern Western view of the “end of history” through progress.

  

Anahtar Kelimeler

• End,history,progress,eternal return,modern

Kaynakça

1. Arendt, H. (1954) Between Past and Future: Eight Exercizes in Political Thought, , New York: Penguin Boks.
2. Arendt, H. (1978) The Life of the Mind, Harcourt Brace Jovanovich, New York: Publishers.
3. Arendt, H. (1982) Lectures On Kant’s Political Philosophy, The University of Chicago: Chicago Press.
4. Cooper, B. (1986) “Hegelian Imperialism”, in T. Darby (ed.), Sojourns in The New World, Ottawa: Carleton Library Series.
5. Darby, T. (2001) “On Spiritual Crisis, Globalization, and Planetary Rule,” in Faith, Reason, and Political Life Today, P.A. Lawler & D. McConkey (eds.), , London: Lexington Books.
6. Derrida, J. (1978) Writing and Difference, Chicago: University of Chicago Pres. Foucault, M. (1977) Language, Counter-Memory, Practice, New York: Cornell University
7. Grant, G. (1969) Time As History, CBC Massey Lectures, Ninth Series, Toronto: Canadian Broadcasting Corporation.
8. Hegel, G.W. F. (1956) The Philosophy of History, Charles Hegel (preface), J. Sibree (trans.) C. J. Friedrich (introduction), New York: Dover Publications Inc.

9. Hegel, G.W. F. (1967) The Phenomenology of Mind, J. B. Baillie (trans.), New York: Harper & Row Publishers.
10. Heidegger, M. (1977a) “The Word of Nietzsche: ‘God Is Dead’,” in The Question Concerning Technology and Other Essays, W. Lovitt (trans. & intro.), New York: Harper Perennial.
11. Heidegger, M. (1977b) “Who Is Nietzsche’s Zarathustra?,” in David B. Allison ed., The New Nietzsche: Contemporary Styles of Interpretation, Cambridge: MIT Pres.
12. Heidegger, M. (1982) Nietzsche, Volume I: Nihilism, D.F. Krell (trans.), San Francisco: Harper & Row.
13. Kojève, A. (1969) Introduction to the Reading of Hegel: Lectures on the Phenomenology of Spirit [Mind], assembled by R. Queneau, A. Bloom (ed.), J.H. Nichols, Jr. (trans.), Ithaca: Cornell University.
14. Kojève, A. (1973) “The Idea of Death in the Philosophy of Hegel,” Interpretation, Winter, Issue.
15. Nietzsche, F. (1956) The Genealogy of Morals, Garden City, New York: Doubleday & Company Inc.
16. Nietzsche, F. (1961) Thus Spoke Zarathustra, London: Penguin Classics.
17. Nietzsche, F. (1967) The Will to Power, Walter Kaufmann and R. J. Hollingdale (trans.), New York: Vintage Books.
18. Nietzsche, F. (1974) The Gay Science: With a Prelude in Rhymes and an Appendix of Songs, W. Kaufmann (trans.), New York: Vintage Books.
19. Nietzsche, F. (1979) Ecce Homo, R.J. Hollingdale (trans.), Michael Tanner intro., London: Penguin Boks.
20. Nietzsche, F. (1980) On the Advantage and Disadvantage of History for Life, Peter Press (trans.),. Indianapolis & Cambridge: Hackett Publishing Co.