Apsolut
Apsolut je pojam koji se koristi u filozofiji za označavanje krajnje, sveobuhvatne stvarnosti posmatrane kao cjelina, ali u isto vrijeme kao izvor raznovrsnosti, odnosno kao kompletne ili perfektne stvarnosti koja u isto vrijeme nije razdvojena od konačnog i nesavršenog svijeta.[1] Ovaj pojam u filozofiju su unijeli Šeling i Hegel pred sam kraj 18. vijeka, a ubrzo je postao veoma bitan u filozofiji idealizma.[2] U apsolutnom idealizmu i britanskom idealizmu, on služi kao koncept za „bezuslovnu stvarnost koja je ili duhovno temelj svega bića ili celine stvari koje se smatraju duhovnim jedinstvom“.[3]
Apsolut kao pojam vrlo često se koristi za Boga, kao Svemogućeg i Svevremenog.
Istorija
urediKoncept „apsoluta“ je u modernu filozofiju uveo Hegel, definisan kao „zbir svog bića, stvarnog i potencijalnog“.[4][1] Za Hegela, kako ga shvata Martin Hajdeger, apsolut je „duh, ono što je samo po sebi prisutno u izvesnosti bezuslovne samospoznaje“.[5] Kako Hegela shvata Frederik Koplston: „Logika proučava apsolut 'u sebi'; filozofija prirode proučava apsolut 'zarad sebe'; a filozofija duha proučava apsolut 'u sebi i za sebe'.”[6] Koncept se takođe nalazi u delima F. V. J. Šelinga, a anticipirao ga je Johan Gotlib Fihte.[3] U engleskoj filozofiji, F. H. Bredli je razlikovao koncept apsoluta od Boga, dok ih je Džosija Rojs, osnivač američke filozofske škole idealizma, izjednačio.[3]
Indijske religije
urediKoncept apsoluta je korišćen za tumačenje ranih tekstova indijskih religija kao što su oni koji se pripisuju Jajnavalkiji, Nagardžuni i Adiju Šankari.[7]
U džainizmu, apsolutno znanje ili kevalija gnan, za koje se kaže da su postigli Arihantas i Tirtankaras, koji se ogleda u njihovom poznavanju 360 stepeni istine i događaja prošlosti, sadašnjosti i budućnosti. Svih 24 Tirtankara i mnogi drugi su kevalija gnan ili nosioci apsolutnog znanja.
Prema Takeši Umehari, neki drevni tekstovi budizma navode da „istinski apsolut i istinska sloboda moraju biti ništavilo“,[8] „praznina“.[9] Ipak, rani budistički naučnik Nagarjuna, navodi Pol Vilijams, ne predstavlja „prazninu” kao neku vrstu apsoluta, već je to „samo odsustvo (čisto nepostojanje) inherentnog postojanja” u Madjamaka školi budističke filozofije.[10]
Prema Glinu Ričardsu, rani tekstovi hinduizma navode da je Braman ili nedualni Braman–Atman apsolut.[11][12][13]
Termin je takođe usvojio Oldos Haksli u svojoj višegodišnjoj filozofiji da bi protumačio različite religijske tradicije, uključujući indijske religije,[14] i uticao na druge tokove nedualističke i nju ejdž misli.
Izvori
uredi- ^ a b
Herbermann, Charles, ur. (1913). „The Absolute”. Catholic Encyclopedia. New York: Robert Appleton Company. See for the development of Hegel's idea of "the absolute." Charles Edward Andrew Lincoln IV, Hegelian Dialectical Analysis of U.S. Voting Laws, 42 U. Dayton L. Rev. 87 (2017). See Lincoln, Charles The Dialectical Path of Law, 2021 Rowman & Littlefield.
- ^ The Absolute Macmillan Encyclopedia of Philosophy, Second Edition 2006, Donald M. Borchert, Editor in Chief, Thomson Gale, a part of the Thomson Corporation
- ^ a b v Sprigge, T. L. S. (1998). Routledge Encyclopedia of Philosophy. Taylor and Francis. doi:10.4324/9780415249126-N001-1.
- ^ Frederick Charles Copleston (1963). History of Philosophy: Fichte to Nietzsche. Paulist Press. str. 166—180. ISBN 978-0-8091-0071-2.
- ^ Martin Heidegger (2002). Heidegger: Off the Beaten Track. Cambridge University Press. str. 97—98. ISBN 978-0-521-80507-0.
- ^ Frederick Charles Copleston (2003). 18th and 19th Century German Philosophy. A&C Black. str. 173—174. ISBN 978-0-8264-6901-4.
- ^ Hajime Nakamura (1964). The Ways of Thinking of Eastern Peoples: India-China-Tibet-Japan. University of Hawaii Press. str. 53—57. ISBN 978-0-8248-0078-9., Quote: "Thus the ultimate Absolute presumed by the Indians is not a personal god but an impersonal and metaphysical Principle. Here we can see the impersonal character of the Absolute in Indian thought. The inclination of grasping Absolute negatively necessarily leads (as Hegel would say) to the negation of the negative expression itself."
- ^ Umehara, Takeshi (1970). „Heidegger and Buddhism”. Philosophy East and West. 20 (3): 271—281. JSTOR 1398308. doi:10.2307/1398308.
- ^ Orru, Marco; Wang, Amy (1992). „Durkheim, Religion, and Buddhism”. Journal for the Scientific Study of Religion. 31 (1): 47—61. JSTOR 1386831. doi:10.2307/1386831.
- ^ Williams, Paul (2002). Buddhist Thought: A Complete Introduction to the Indian Tradition. str. 146—148.
- ^ Richards, Glyn (1995). „Modern Hinduism”. Studies in Religion. Palgrave Macmillan. str. 117—127. ISBN 978-1-349-24149-1. doi:10.1007/978-1-349-24147-7_9.
- ^ Chaudhuri, Haridas (1954). „The Concept of Brahman in Hindu Philosophy”. Philosophy East and West. 4 (1): 47—66. JSTOR 1396951. doi:10.2307/1396951., Quote: "The Self or Atman is the Absolute viewed from the subjective standpoint (arkara), or a real mode of existence of the Absolute."
- ^ Simoni-Wastila, Henry (2002). „Māyā and radical particularity: Can particular persons be one with Brahman?”. International Journal of Hindu Studies. Springer. 6 (1): 1—18. S2CID 144665828. doi:10.1007/s11407-002-0009-5.
- ^ Huxley, Aldous (2009-01-01). The Perennial Philosophy (na jeziku: engleski). New York: Harper Perennial Modern Classics. ISBN 9780061724947.
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