Philosophy of the Pseudoabsolute
ABSTRACT: Since human knowledge is relative, human beings consciously (or often unconsciously) dismiss the relative by creating the absolute. The absolute thus created is the psuedoabsolute which, by virtue of its human origins, is relative. However, it functions in both the practical and theoretical life of homo sapien as a genuine absolute. Hence, the psuedoabsolute is relatively absolutized by the human person. The psuedoabsolute is a dialectical unity of the absolute and relative and, as a "third reality," plays a great role in the spiritual life of humankind.
1. First of all, it is necessary to elucidate the meaning of concepts of the absolute and relative. "Absolute" means an "unconditional", which exists by virtue of the intrinsic necessity and therefore is completely independent, irrelative being. It is invariable, infinite, objective and eternal, everlasting. This is the ontological character of the absolute. But in the gnoseological sense the fundamental feature of the absolute is unambiguity. The absolute is unambiguous, it has always and everywhere only one meaning. Relative is, on the contrary, conditional, it exists only in reference to other beings; it is variable, unstable, it changes in various relations. That is the ontological status of the relative, which in gnoseological language means ambiguity, it has multimeaning. Relative is ambiguous.
One of the most difficult problems of philosophy is the investigation of the role of the absolute and relative in human mental life. Our present paper, in which we state very briefly our theory of pseudoabsolute is dedicated to the investigation of this problem.
2. The reality, as a universal being, has ontological strata, which are arranged according to the degree of the profundity and community. The ontological structure of the reality (being) consists of three strata of levels: the world of phenomena, the world of special essences and the substantial essence or substance1.
3. All things and events in the world of phenomena, i.e. in the field of empirical reality are interdependent; that means that they are relative. And what is more, natural phenomena are not only interdependent, but also they depend on the special essences, because they are appearance of these essences. Relativity of the world of phenomena is well-founded in the modern natural science and in the philosophy of natural sciences. Not only the world of phenomena is relative, but also the world of special essences. They are special essences, i.e. essences of the definite field of the reality.
... middle of paper ... ... Everything is basically relative and is what each separate person perceives it to be, just like the answers to the infinite questions posed by The Turn of the Screw. Works Cited Burrows, Stuart.
Throughout this analytical essay I will discuss, analyse and conclude the work of two contemporary modern dance pioneers, Alvin Ailey and Katherine Dunham. I will pay particular attention to the era 1935-1980 and focus on socio elements of this time period, using relevant literature to support my findings.
Over the course we have seen how the Absolute has been linked to every concept or idea we covered. The one that holds the most weight however is within the gods and goddesses of the Hinduism religion. Three deities in particular have appeared to reference the Absolute the most; Vishnu, Siva, and the Devi. These references to the Absolute have become recognizable through the readings of Kinsely’s, Flood’s, and Clooney’s books. In their works they talk about how each deity has thought to be the Absolute throughout the ancient times. However, in each of the readings there is some overlap in who is thought to be the Absolute. Most of these examples occur between Vishnu and Siva. There is evidence within the Hindu tradition that labels both of the gods as the Absolute, and makes use of the same ideas to prove their title. One example would be the notion of Vishnu being the sustainer of the cosmos, and Siva being the “Lord of Dance” who creates, destroys, and sustains the cosmos. We must ask ourselves if this is simply a coincidence, or if there is an underlying body of knowledge that helps us to understand the similarities between the two.
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Objects nearer to sense are prior and better known to man and the most universal causes are furthest from sense.
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For millennia, human beings have pondered the existence of supreme beings. The origin of this all-too-human yearning for such divine entities stems in part from our desire to grasp the truth of the cosmos we inhabit. One part of this universe physically surrounds us and, at the end of our lives, consumes us entirely, and so we return from whence we came. Yet there is another, arguably more eternal, part of the cosmos that, in some ways, is separable from the transient, material world we so easily perceive, but that, in other ways, is inextricably linked to it by unexplored, divinable forces. The argument of Aristotle’s Metaphysics is not that this worldview is provable or disprovable; the mere fact we are able to reason about abstract objects without having to perceive them is evidence enough of this order.
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