Absolute (philosophy) explained

In philosophy (often specifically metaphysics), the absolute, in most common usage, is a perfect, self-sufficient reality that depends upon nothing external to itself.[1] In theology, the term is also used to designate the supreme being.

Hegel

See also: Absolute idealism and British idealism.

Contrary to some popular accounts, the term is not specific to Hegel. It first occurs in the work of Nicholas of Cusa, and Hegel's own usage was developed in response to that of his contemporary Friedrich Wilhelm Joseph Schelling.

Hegel's use of "absolute" is easily misunderstood. Michael Inwood, however, clarifies: derived from the Latin absolutus, it means "not dependent on, conditional on, relative to or restricted by anything else; self-contained, perfect, complete." In the words of scholar Allegra de Laurentiis, this means that absolute knowing can only denote "an 'absolute relation' in which the ground of experience and the experiencing agent are one and the same: the object known is explicitly the subject who knows." That is, the only "thing" (which is really an activity) that is truly absolute is that which is entirely self-conditioned, and according to Hegel, this only occurs when spirit takes itself up as its own object. In some respects, this view of Hegel was anticipated by Johann Gottlieb Fichte's theory of the absolute self.[2] The final section of Hegel's Philosophy of Spirit presents the three modes of such absolute knowing: art, religion, and philosophy.

For Hegel, as understood by Martin Heidegger, the absolute is "spirit, that which is present to itself in the certainty of unconditional self-knowing".[3] As Hegel is understood by Frederick Copleston, "[l]ogic studies the absolute 'in itself'; the philosophy of nature studies the absolute 'for itself'; and the philosophy of spirit studies the absolute 'in and for itself'."[4]

In British philosophy, self-identified neo-Hegelian F. H. Bradley distinguishes the concept of absolute from God, whereas Josiah Royce, another neo-Hegelian and founder of the American idealism school of philosophy, has equated them.

Indian religions

The concept of the Absolute has been used to interpret the early texts of the Indian religions such as those attributed to Yajnavalkya, Nagarjuna and Adi Shankara.[5]

According to Takeshi Umehara, some ancient texts of Buddhism state that the "truly Absolute and the truly Free must be nothingness",[6] the "void".[7] Yet, the early Buddhist scholar Nagarjuna, states Paul Williams, does not present "emptiness" as some kind of Absolute; rather, it is "the very absence (a pure non-existence) of inherent existence" in Mādhyamaka school of the Buddhist philosophy.[8]

According to Glyn Richards, the early texts of Hinduism state that the Brahman or the nondual Brahman–Atman is the Absolute.[9] [10] [11]

See also

References

Works cited

Notes and References

  1. Book: Clément, Élisabeth . Demonque . Chantal . Hansen-Løve . Laurence . Kahn . Pierre . 2011 . Hatier . 978-2-218-94735-3 . Hansen-Løve . Laurence . Paris . 11 . fr . absolu . 795416746 . 3.
  2. Book: Sprigge, T. L. S. . Routledge Encyclopedia of Philosophy . Taylor and Francis . 1998 . 10.4324/9780415249126-N001-1.
  3. Book: Heidegger, Martin. Heidegger: Off the Beaten Track. 2002. Cambridge University Press. 978-0-521-80507-0. 97–98.
  4. Book: Frederick Charles Copleston. 18th and 19th Century German Philosophy. 2003. A&C Black. 978-0-8264-6901-4. 173–174.
  5. Book: Nakamura, Hajime. The Ways of Thinking of Eastern Peoples: India-China-Tibet-Japan. 1964. University of Hawaii Press. 978-0-8248-0078-9. 53–57., 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."
  6. Umehara . Takeshi . Heidegger and Buddhism . Philosophy East and West . 20 . 3 . 1970 . 10.2307/1398308 . 271–281. 1398308 .
  7. Orru . Marco . Wang . Amy . Durkheim, Religion, and Buddhism . Journal for the Scientific Study of Religion . 31 . 1 . 1992 . 10.2307/1386831 . 47–61. 1386831 . 144043208 .
  8. Book: Williams, Paul. Buddhist Thought: A Complete Introduction to the Indian Tradition. 2002. 146–148.
  9. Book: Richards, Glyn . Studies in Religion . Modern Hinduism . Palgrave Macmillan . 1995 . 978-1-349-24149-1 . 10.1007/978-1-349-24147-7_9 . 117–127.
  10. Chaudhuri . Haridas . The Concept of Brahman in Hindu Philosophy . Philosophy East and West . 4 . 1 . 1954 . 10.2307/1396951 . 47–66. 1396951 ., Quote: "The Self or Atman is the Absolute viewed from the subjective standpoint (arkara), or a real mode of existence of the Absolute."
  11. Simoni-Wastila . Henry . Māyā and radical particularity: Can particular persons be one with Brahman? . International Journal of Hindu Studies . Springer . 6 . 1 . 2002 . 10.1007/s11407-002-0009-5 . 1–18. 144665828 .

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