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给兰兰，黑格尔的绝对和康德的绝对，绝对不可搞混两个绝对，绝对并非绝对不是绝对，但绝对绝对不等同于绝对
楼上说的绝对分别是谁的绝对呢？ 分辨名动形副吧


卐 （梵语：美好的意思）在一天的四个时段，由七颗星星旋转围绕北斗七星和小熊座旁边的极星，形成围绕中心的卐字。这个卐字标志和所提到的星座都是从远古时期和世界许多文化中都知道的，代表了绝对的现实原则，即宇宙之神 (一神教)。[注 1]


在哲学的形而上学、宗教、 灵性和其他情境中，绝对是最存有的，绝对被设想为自己超验（英语：transcendence (philosophy)）或领会于任何事物

人们对这些“绝对”事物有一些基本认知，而有些想法并产生意见分歧，究竟绝对是什么、什么不是。例如，一些哲学家认为，最真实的存在是神[3]一些泛神论哲学家认为，最真实的存在是一种非人格化的存在，如现实或意识。其他哲学家（如长青哲学）认为这些类似的概念指向绝对现实的现实是一样的[4][5]无神论、不可知论和泛自然神论[6]哲学家则可能认为数学性质[7]、或自然法则例如重力或本质就是最真实的。[8]

绝对的三个概念

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美索不达米亚楔形文字的表意符号An或者Dingir、"Divine"。由中心放射如同喷泉般[注 2]

绝对的基本概念就是绝对现实的现实，其中有三个构思它的基本脉络（概念）。（1）最先和最伟大的存在（2）不是一个人，而是“存在的”（3）是存在和存在的基础。

在概念（1）中，绝对是最真实和可理解的现实。 它可以说和知道。 例如格奥尔格·威廉·弗里德里希·黑格尔的绝对精神[注 3]：最真实的现实。有说服力的、存在的透过理解包括人、国家和世界历史在内的一切，客观思考世界。[11]
在概念（2）中

the Absolute might be conceived of as utterly outside of all other reality and hence unintelligible. It cannot be known or spoken about. Plato's Socrates says that "The Form of the Good" is "beyond being",[12] implying that it is even beyond thought, language, and normal categories of existence. St. 十字若望 says:

He who truly arrives there

cuts free from himself;

all that he knew before

now seems worthless,

and his knowledge so soars

that he is left in unknowing

transcending all knowledge.[13]

In (3) the Absolute might be conceived of as transcending duality and distinction. This concept of a fundamental reality that transcends or includes all other reality is usually (but not always) associated with divinity. While this conception initially seems contradictory, it has been highly influential. One way to understand this third conception is to consider the Tao te Ching.

The Tao that can be spoken is not the eternal Tao.

The name that can be named is not the eternal name.("老子 (书)," 1)

These opening lines distinguish between two Taos. One is the "eternal Tao" (which cannot be named or explained) and the other "Tao" seems to exist in space and time (and can be named and explained). The eternal Tao is beyond existence and cannot be named or fully understood, while the other Tao exists and can be known. The eternal Tao is infinite; the other is finite. The eternal Tao is formless; the other is formed. The eternal Tao is transcendent; the other is immanent. The other "Tao" is an attempt to describe the "eternal Tao" in human terms; but such effort can never express the eternal Tao fully. He continues:

The nameless is the origin of Heaven and Earth

The named is the mother of myriad things

Thus, constantly without desire, one observes its essence

Constantly with desire, one observes its manifestations

These two emerge together but differ in name

The unity is said to be the mystery.

In these lines, he further discusses the difference between the two Taos. The eternal Tao is "nameless" and is the origin of Heaven and Earth; this "origin" can be understood as an underlying metaphysics that cannot be described fully. The "named" Tao, on the other hand, is able to describe specific phenomenons that exist in space and time, hence it is the mother of myriad of things; it also can be treated as the humanly conceived concepts in the effort to describe our physical world. Later, he points out that both the "named" and the "nameless" emerge together from the same eternal Tao. This seemingly self-contradictory unity, of course, is said to be the "mystery" to be understood.

比较神话学的绝对观念

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主条目：比较神话学

绝对的三个概念中的一个或多个可以衍伸到其他宗教或哲学。以下是一些个领域关于绝对的概念表象：

绝对的解释

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虽然这些绝对的概念上是相似的，但一些哲学家，特别是长青主义哲学家和泛神论哲学家广泛的认为绝对的解释在时间、空间、现代／过去、地点上都具有相似的重要意义，不只是单词上的解释，在文化上也具有“绝对”的相同含意。

然而，其他哲学家认为，这些概念是不一样的[14][15] ，例如逻各斯是理性和规律的，而婆罗门是无形的和非常理的；[[[柏拉图主义]]的四主德（英语：Form of Good）是个人的理性观点；又或者布拉德利（英语：F._H._Bradley）的绝对是一个有概念的经验，而布兰夏德（英语：Brand_Blanshard）的绝对是一个无意识的而能理解的系统。 诸如约翰希克（英语：John_Hick）这样的长青主义哲学家认为，即使这些概念略有不同，不同概念背后的绝对现实的现实是一样的。[16]

在宗教传统的绝对

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Philosophers such as 阿迪·商羯罗 denied the Absolute any personal sense, whereas philosophers such as Ramanuja（英语：Ramanuja） and Madhvacharya（英语：Madhvacharya）, tended to identify the Absolute with a 自在. The Traditionalist School（英语：Traditionalist School）, via Frithjof Schuon（英语：Frithjof Schuon）, admits:

It is true that God as creator, revealer, and savior is not to be identified with the Absolute as such; it is likewise true that God in Himself, in the full depth of His reality, is not to be reduced to the creative Function.[17]

Early Hinduism identified 梵 with 梵天, 毗湿奴, and 湿婆. The same immortal spirit was conceived of as functional in the world in three ways: creation, preservation, and destruction.[18] There was therefore no real contradiction between Bhakti（英语：Bhakti） and 梵, although the latter was sometimes conceived of as "purer."[19]

湿婆教, and most 一神论 Indian religions gave God five functions: creation, preservation, destruction, concealment, and revelation. 湿婆, as 梵, would therefore act in the world as a personal God. Yet this distinction between the Absolute and Infinite, or Transcendent and Immanent is not entirely, in itself, absolute. Philosophers like Shankara, believe that upon doing away with 摩耶 (印度哲学), the entire universe disappears, including the notion of a personal God. Philosophers such as Madhva and Ramanuja, tend to propound an identification of the Absolute with God, whereas later philosophers such as Nimbarka and 柴坦尼亚·摩诃巴布, tended to identify the Absolute with a personal form of God (黑天). Either way, all these claims, taken in context, tend to prove non-contradictory.

The quote above, via Schuon, is actually fully represented within the 印度教 tradition. 梵天, the creator god, is not worshiped within Hinduism. The only deities that are worshiped, are 湿婆, and 毗湿奴. Both Shiva and Vishnu, by their respective devotees, are represented as having power over the following five functions: creation, preservation, destruction, concealment, and revelation. However, a further distinction is made by Shankara: God is not 梵 (the Absolute). Rather the appearance of God is still via the power of 摩耶 (印度哲学). So there are in effect, three levels, which Schuon himself observes: Brahman (the Absolute), God as creator, revealer, and savior (AKA, Shiva or Vishnu), and finally God as creator (AKA, Brahma). Incidental reasons are given for Brahma's lack of worship, a Hindu myth attributes this situation to a curse by Bhrigu（英语：Bhrigu）. Devdutt Pattanaik（英语：Devdutt Pattanaik）, an Indian author, gives some philosophical reasons. Ultimately the reason is actually inherent ("inherent" in the Absolute) and theological.

人性关系的绝对

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Laozi taught that the Tao was not only the ultimate reality but the ideal of human life. Another conceptual similarity between various conceptions is that the ultimate reality also somehow reveals to humans the way to live. For example, Plato taught that the Good was both the source of reality, the highest object of knowledge, and the ultimate end of desire.

Literature scholar C·S·路易斯 explains the connection between the highest reality and human action in this way:

In early Hinduism that conduct in men which can be called good consists in conformity to, or almost participation in, the Rta—that great ritual or pattern of nature and supernature which is revealed alike in the cosmic order, the moral virtues, and the ceremonial of the temple. Righteousness, correctness, order, the Rta, is constantly identified with satya or truth, correspondence to reality. As Plato said that the Good was 'beyond existence' and Wordsworth that through virtue the stars were strong, so the Indian masters say that the gods themselves are born of the Rta and obey it. The Chinese also speak of a great thing (the greatest thing) called the Tao. It is the reality beyond all predicates, the abyss that was before the Creator Himself. It is Nature, it is the Way, the Road. It is the Way in which the universe goes on, the Way in which things everlastingly emerge, stilly and tranquilly, into space and time. It is also the Way which every man should tread in imitation of that cosmic and supercosmic progression, conforming all activities to that great exemplar. 'In ritual', say the Analects, 'it is harmony with Nature that is prized.' The ancient Jews likewise praise the Law as being 'true'. This conception in all its forms, Platonic, Aristotelian, Stoic, Christian, and Oriental alike, I shall henceforth refer to for brevity simply as 'the Tao'.

Taimni says:

Because the Ultimate Reality which is denoted by the word 'Absolute' or 'Parabrahman' (卍) is the very core of our being as well as the cause and basis of the universe of which we are part, we can no more get away from it than our solar system can get away from the sun round which it resolves and from which it receives everything which keeps it alive and moving. Although the Absolute is sometimes referred to by such epithets as the Void, Ever-Darkness etc. and is beyond intellectual comprehension, still, from the intellectual point of view it is the most profound concept in the whole realm of philosophy. The fact that it is called 'Unknowable' does not mean that it is beyond the range of philosophical or religious thought and something on which thinking is impossible or undesirable. The very fact that it is the heart and the basis of the universe should make it the most intriguing object of enquiry within the realms of the intellect.
— I.K. Taimni， Man, God and the Universe， Chapter 1[20]

Aldous Huxley says:

"Only the transcendent, the completely other, can be immanent without being modified by the becoming of that in which it dwells. The Perennial Philosophy teaches that it is desirable and indeed necessary to know the spiritual Ground of things, not only within the soul, but also outside in the world and, beyond world and soul, in its transcendent otherness 'in heaven.' ... God within and God without; these are two abstract notions, which can be entertained by the understanding and expressed in words.

Similarly, the Hindu Taimni describes the Parabrahman（英语：Parabrahman） as unknowable by the human mind and unthinkable but the highest object of realization and the most profound object of philosophical enquiry.[21]

Plotinus likewise taught that the goal of philosophy was to "contemplate the One".[22]

经历绝对

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Philosophers and religious adherents who aim to pattern their life after the Absolute reality sometimes claim to have experienced the Absolute. They report mystical experience（英语：mystical experience）s, feelings of oneness, transcendence of their everyday personality or of personhood altogether.

代表绝对

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世界之树代表日耳曼宗教的绝对

绝对的概念定义为说不出的东西或是不可想像的。这个概念用言语，诗歌，神话和艺术 This concept creates special problems for expression in words, poetry, mythology, and art. Writers, 亚历斯·格列, storytellers, filmmakers[23] often use paradox or contradiction because of the "contradictory aspect of the ultimate reality".[24]

According to Mircea Eliade（英语：Mircea Eliade）, the Absolute can be mediated or 启示 through 符号s.[25] For Eliade the "始基" mind is constantly aware of the presence of the Sacred, and for this mind all symbols are 宗教 (relinking to the Origin). Through symbols human beings can get an immediate "intuition" of certain features of the inexhaustible Sacred. The mind makes use of images to grasp the ultimate reality of things because reality manifests itself in contradictory ways and therefore can't be described in concepts. It is therefore the image as such, as a whole bundle of meaning, that is "true" (faithful, trustworthy).[25] Eliade says :[26]

...the sacred is equivalent to a power, and, in the last analysis, to reality. The sacred is saturated with being. Sacred power means reality, and at the same time enduringness and efficacy. The polarity sacred-profane is often expressed as opposition between real and unreal or pseudoreal. [...] Thus is easy to understand that religious man deeply desires to be, to participate in reality, to be saturated with Love.

绝对的常用符号包括世界树（英语：world tree）、生命之树（英语：tree of life）, 宏观与微观, 火、圆、曼荼罗、人体和儿童[27]。

参见

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其他概念

注解

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  1. ^
    • [...]一个卐字，是旋风的象征，它具有层次结构。这个象征显然表明围绕中心的循环运动，是神圣的表现原则，长久以来被认为是[耶稣]]；在印度，它认为是佛 [...]法轮，也就是智慧之神象头神的象征；在中国，这个卐字象征着数字万。他也是风水原始符号它表明地球（英语：earth (Wu Xing)）的四方向是从中心发出的水平扩展。 [...] 极星[1]
    • [...]卍第一象征大熊星座的轴向运动的北极星，广阔的螺旋运动。[2]
  2. ^
    • 字符由中心放射八个方向象征空间立体线上的八个点，及世界的四个角对分。因此伊利亚德（英语：Mircea_Eliade）研究认为这是一个放射中心的概念，并表达与（vero mondo）为同一概念。K
    [9]
  3. ^ “绝对精神”是德国哲学家黑格尔哲学中的重要概念之一，是人类所可能发展到的最高阶层[...]绝对精神之达成须透过主观精神和客观精神的综合。精神在辩证的发展过程中，主观精神是正，客观精神是反，绝对精神是合[10]
  1. ^ 参见:开天辟地 (日本神话)
  2. ^ 参见:埃及创世神话（英语：Egyptian creation myths）

注释

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  1. ^ Jodorowsky, Alejandro; Costa, Marianne. The Way of Tarot: The Spiritual Teacher in the Cards. Rochester, Vt.: Inner Traditions/Bear. 2009 [2017-07-05]. ISBN 9781594772634 （英语）. 
  2. ^ ManWoman. Gentle swastika : reclaiming the innocence. Cranbrook, B.C.: Flyfoot Press. 2001: 106. ISBN 0968871607. 
  3. ^ Swinburne, Richard. The Existence of God 2. Clarendon Press. 2004-06-03. ISBN 9780199271689 （English）. 
  4. ^ Huxley, Aldous. The Perennial Philosophy. New York: Harper Perennial Modern Classics. 2009-01-01. ISBN 9780061724947 （English）. 
  5. ^ Tillich, Paul. Systematic Theology. Vol. I.. University of Chicago Press. 1951-01-01. 
  6. ^ Naturalism and Naturalistic Pantheism: can there be a naturalistic & scientific spirituality?. World Pantheism. [2017-07-05] （英语）. 
  7. ^ Tegmark, Max. Is the Universe Made of Math? [Excerpt]. Scientific American. [2017-07-05] （英语）. 
  8. ^ Hawking, Stephen; Mlodinow, Leonard. The Grand Design Reprint. New York: Bantam. 2012-02-21. ISBN 9780553384666 （English）. 
  9. ^ Mircea Eliade（英语：Mircea Eliade）. Il sacro e il profano. Bollati Boringhieri, 2006. ISBN 8833924408. p. 32
  10. ^ 絕對精神-國家教育研究院上的解釋. 国家教育研究院双语词汇. [2017-07-05] （中文（台湾））. 
  11. ^ Absolute Spirit | philosophy. Encyclopedia Britannica. [5 July 2017] （英语）. 
  12. ^ Plato, Republic, Book VI, 508.
  13. ^ Cross, St John of the. The Complete Works of Saint John of the Cross, Volume 1 of 2. Waxkeep Publishing. 2015-01-16 （English）. 
  14. ^ Yandell, Keith E. Philosophy of Religion: A Contemporary Introduction. Routledge. 2002-01-22. ISBN 9781134827237 （英语）. 
  15. ^ Moser, Paul. Exclusivism, Inclusivism, and Kardiatheology. Philosophia Christi. 2009-01-01, 11 (2): 293–308. 
  16. ^ Hick, John | Internet Encyclopedia of Philosophy. www.iep.utm.edu. [2016-04-27]. 
  17. ^ Schuon, Frithjof. Form and Substance in the Religions. Studies in Comparative Religion. 1974. 
  18. ^ Ganguli, Kisari Mohan. The Mahabharata, Book 3: Vana Parva: Draupadi-harana Parva: Section CCLXX. Sacred Texts. The Supreme Spirit hath three conditions. In the form of Brahma, he is the Creator, and in the form of Vishnu he is the Preserver, and in his form as Rudra, he is the Destroyer of the Universe! 
  19. ^ Rodrigues, Hillary. Nirguna and Saguna Brahman. Mahavidya. 2015. Until this occurs, “the world…even including Isvara (the Lord), is not ultimately true or real, but that ultimate reality belongs only to the infinite, eternal, unchanging, pure bliss consciousness that is Brahman…all that we see with our senses, even our private thoughts, Advaita claims, are not ultimately real” (Betty 216). 
  20. ^ The phrase "core of our being" is 西格蒙德·弗洛伊德; see Bettina Bock von Wülfingen. Freud's 'Core of our Being' Between Cytology and Psychoanalysis. Berichte zur Wissenschaftsgeschichte. 2013, 36 (3): 226–244. doi:10.1002/bewi.201301604. 
  21. ^ Taimni, I. K. Man, God, and the Universe. Quest Books. 2014. ISBN 9780835631372 （英语）. 
  22. ^ Edward Moore. Plotinus | Internet Encyclopedia of Philosophy. www.iep.utm.edu. U. S. A. [2017-07-05]. 
  23. ^ Cf. 泰伦斯·马利克's Tree of Life and 斯坦利·库布里克's 2001: A Space Odyssey are two good examples (one religious, one atheistic) of the use of contradiction to convey the Absolute in the final sequences.
  24. ^ Dadosky, 2004. p. 86
  25. ^ 25.0 25.1 Dadosky, 2004. p. 85
  26. ^ Dadosky, 2004. p. 100
  27. ^ See George MacDonald'sThe Golden Key

参考资料

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  • Dadosky, John D. The structure of religious knowing encountering the sacred in Eliade and Lonergan. Albany: State University of New York Press. 2004. ISBN 0791460614. 
  • Rudolf Eisler. 哲學術語詞典. 1904 [2017-07-01] （德语）. 
  • Joachim Ritter; Karlfried Gründer. Wahrheit, absolute (PDF 466KB): 135–137. 2004 [2017-07-01] （德语）. 
  • Joachim Ritter; Karlfried Gründer. Das Unbedingte, unbedingtes (PDF 657KB): 108–112. 2001 [2017-07-01] （德语）. 
  • Markus Gabriel. L'assoluto e il mondo nella "Freiheitsschrift. : 2012. ISBN 978-88-7885-164-1. 
  • Dottarelli, Luciano. Maneggiare assoluti : Immanuel Kant, Primo Levi e altri maestri. Saonara (Padova): Il prato. 2012. ISBN 978-88-6336-171-1. 
  • Kasper, Walter. L' assoluto nella storia : nell' ultima filosofia di Schelling 1. ed. ital. Milano: Jaca Book. 1986. ISBN 8816301333. 
  • Donà], Paolo Salandini ; [prefazione di Massimo. Hegel : biografia dell'assoluto 1. ed. Roma: Spazio Tre. 2009. ISBN 8878400432. 
  • Peperzak, Adriaan. Autoconoscenza dell'assoluto : lineamenti della filosofia dello spirito hegeliana. Napoli: Bibliopolis. 1988. ISBN 8870881687. 
  • Patriarca, Salvatore. Dall'assoluto alla realtà : teodicea e ontogenesi nella Weltalterphilosophie schellinghiana. Milano: Mimesis. 2006. ISBN 8884834090. 
  • Pelloux, Luigi. L'assoluto nella dottrina di Plotino. Milano: Vita e Pensiero. 1994 [2017-07-01]. ISBN 9788834305607 （意大利语）. 
  • Alessi, Adriano. Sui sentieri dell'assoluto : introduzione alla teologia filosofica 2. ed. riv. ed agg. Roma: LAS. 2004. ISBN 8821305597. 

外部链接

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