Апсолут

Апсолут је појам који се користи у филозофији за означавање крајње, свеобухватне стварности посматране као цјелина, али у исто вријеме као извор разноврсности, односно као комплетне или перфектне стварности која у исто вријеме није раздвојена од коначног и несавршеног свијета.^[1] Овај појам у филозофију су унијели Шелинг и Хегел пред сам крај 18. вијека, а убрзо је постао веома битан у филозофији идеализма.^[2] У апсолутном идеализму и британском идеализму, он служи као концепт за „безусловну стварност која је или духовно темељ свега бића или целине ствари које се сматрају духовним јединством“.^[3]

Апсолут као појам врло често се користи за Бога, као Свемогућег и Свевременог.

Историја

Концепт „апсолута“ је у модерну филозофију увео Хегел, дефинисан као „збир свог бића, стварног и потенцијалног“.^[4][1] За Хегела, како га схвата Мартин Хајдегер, апсолут је „дух, оно што је само по себи присутно у извесности безусловне самоспознаје“.^[5] Како Хегела схвата Фредерик Коплстон: „Логика проучава апсолут 'у себи'; филозофија природе проучава апсолут 'зарад себе'; а филозофија духа проучава апсолут 'у себи и за себе'.”^[6] Концепт се такође налази у делима Ф. В. Ј. Шелинга, а антиципирао га је Јохан Готлиб Фихте.^[3] У енглеској филозофији, Ф. Х. Бредли је разликовао концепт апсолута од Бога, док их је Џосија Ројс, оснивач америчке филозофске школе идеализма, изједначио.^[3]

Индијске религије

Концепт aпсолута је коришћен за тумачење раних текстова индијских религија као што су они који се приписују Јајнавалкији, Нагарџуни и Адију Шанкари.^[7]

У џаинизму, aпсолутно знање или кевалија гнан, за које се каже да су постигли Арихантас и Тиртанкарас, који се огледа у њиховом познавању 360 степени истине и догађаја прошлости, садашњости и будућности. Свих 24 Тиртанкара и многи други су кевалија гнан или носиоци апсолутног знања.

Према Такеши Умехари, неки древни текстови будизма наводе да „истински апсолут и истинска слобода морају бити ништавило“,^[8] „празнина“.^[9] Ипак, рани будистички научник Нагарјуна, наводи Пол Вилијамс, не представља „празнину” као неку врсту апсолута, већ је то „само одсуство (чисто непостојање) инхерентног постојања” у Мадјамака школи будистичке филозофије.^[10]

Према Глину Ричардсу, рани текстови хиндуизма наводе да је Браман или недуални Браман–Атман апсолут.^[11][12][13]

Термин је такође усвојио Олдос Хаксли у својој вишегодишњој филозофији да би протумачио различите религијске традиције, укључујући индијске религије,^[14] и утицао на друге токове недуалистичке и њу ејџ мисли.

Извори

1.  Herbermann, Charles, ур. (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.
2. The Absolute Macmillan Encyclopedia of Philosophy, Second Edition 2006, Donald M. Borchert, Editor in Chief, Thomson Gale, a part of the Thomson Corporation
3. Sprigge, T. L. S. (1998). Routledge Encyclopedia of Philosophy. Taylor and Francis. doi:10.4324/9780415249126-N001-1.
4. Frederick Charles Copleston (1963). History of Philosophy: Fichte to Nietzsche. Paulist Press. стр. 166—180. ISBN 978-0-8091-0071-2.
5. Martin Heidegger (2002). Heidegger: Off the Beaten Track. Cambridge University Press. стр. 97—98. ISBN 978-0-521-80507-0.
6. Frederick Charles Copleston (2003). 18th and 19th Century German Philosophy. A&C Black. стр. 173—174. ISBN 978-0-8264-6901-4.
7. Hajime Nakamura (1964). The Ways of Thinking of Eastern Peoples: India-China-Tibet-Japan. University of Hawaii Press. стр. 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."
8. Umehara, Takeshi (1970). „Heidegger and Buddhism”. Philosophy East and West. 20 (3): 271—281. JSTOR 1398308. doi:10.2307/1398308.
9. 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.
10. Williams, Paul (2002). Buddhist Thought: A Complete Introduction to the Indian Tradition. стр. 146—148.
11. Richards, Glyn (1995). „Modern Hinduism”. Studies in Religion. Palgrave Macmillan. стр. 117—127. ISBN 978-1-349-24149-1. doi:10.1007/978-1-349-24147-7_9.
12. 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."
13. 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.
14. Huxley, Aldous (2009-01-01). The Perennial Philosophy (на језику: енглески). New York: Harper Perennial Modern Classics. ISBN 9780061724947.

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