Hegel'de Gerçekleşme Kavramı

Hegel constituted a closed philosophical system although it is dynamic in itself. In this study, the relation between the idea of "end" and the concept of realization in Hegel's system will be attempted to be investigated by taking Heidegger's evaluations of the relation between Hegel's concept of the Absolute and time into consideration. According to Heidegger, the purpose of philosophy is to explain "truth" which constitutes itself in a scientific and speculative system. While it refers to a process that comes into being and that is realized, truth is also the one that constitutes itself. In this sense, the idea that has been expressed in several ways and has the dialectic progress is the truth itself. The realization of the idea that shows the coexistence between the Notion and objectivity is also the realization of the goal of the freedom of the Notion and, therefore, reason in the field of history. The goal of the progress of reason which dominates world history is the realization of the spirit through self-realization. The spirit which goes out first and then comes back to itself also shows us the experience of the conscious and the steps of the realization of the Notion in this process. Heidegger explains the realization of the Notion by the presence (parousia) of the absolute in us. The presence of the Absolute in us is a specialty that belongs to itself. In this regard we see "human being" as a spiritual being at each step of the realization of the spirit. In this sense, the appearance of the absolute that is with us by sublating itself is like the truth which is concealed becoming unconcealed; nevertheless, this condition in Hegel's philosophy in which the absolute gives itself is different from that of Heidegger. It is because the state of the unconcealedness (a-letheia) of the one that does not give itself to the idea of overcoming the existing metaphysics and the priority-posteriority relation here, does not exist in the progress of the spirit when it comes to Hegel. In Hegel's philosophy the realization of the Notion is its creation of itself in the progress, but during this progress concealedness does not become unconcealedness (a-letheia) as Heidegger indicates. Besides, reading Hegel's concept of the Absolute as concealedness becoming unconcealedness in relation to the priority-posteriority relationship does not conform to his immanent way of thinking. This long walk on the system of Hegel that has an immanent dynamic will come to an end as the spirit becomes self-conscious. The spirit which externalizates itself during the walk has also come to the end of the perfection process, and this refers to the end of time as well; the "end" here is the end of Hegel's time and his era. The end that has come from the mandatory process of history is the point where eternity and freedom of truth has been reached. At the same time, this "end" can be regarded as the cause of the search for purposelessness and lack of principles in the crisis in philosophy after Hegel. Another name for this in philosophy is "nihilism." Nietzsche puts forward this sort of nihilism in a very striking manner: What does nihilism mean? The devaluation of the highest values. Lack of an aim; "why?" finding no answer.