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Universal philosophy of holography of the Universe (Metaphysical Renaissance of the matter and spirit All-unity)

Introduction in metaphysics of the universum and transcendental

The author from one hand suggests the creation of a new universal philosophy, and from the other hand he speaks about the Renaissance of metaphysics.

Exist here a contradiction? The contradiction here does not exist for after Goethe the New is good forgotten the Old, i.e. the absolute New cannot be without the link with the Old. Universal philosophy is a new and not new one because it cannot be created without washed-up and forgotten in the West and in Russia metaphysics. The metaphysics not is a simple part of the New Universal Philosophy, but builds its ground, on which all the other parts of the New Universal Philosophy are based: dialectics, materialism and idealism. In it is signed the importance and meaning of metaphysics.

Following the holographic principles of three-dimensionality the author keeps the threefold understanding of the sense and content of metaphysics: 1) super physic a! ity, ideality and transcendentality, i.e. the other world being of that beyond the physics after Aristotle, 2) the world as the whole, 3) the doctrine about essence. All the three aspects of metaphysical understanding are joint in the category of the totality. Therefore we can affirm that the subject of universal philosophy is the Universe - the world as a whole, constructed on the basis of the general system of principles. However, for dialectics such a problem remains "... for all times an impossible object" (F. Engels. - K. Marx and F. Engels? Works. V. 20. P. 36) not only by virtue of the infinity of the universum and according to inexhaustibility of knowledge, but also by virtue of heterogeneity of the universum - its composition from the worlds with different laws and different qualitative nature, whether it is the world of the starry sky, the world of public relations or the world of elementary particles.

It has turned out, that dialectics has voluntary conceded the studying of the universum to metaphysics which subject according to Bertran Russell is the world as the whole "Metaphysics or aspiration to comprehend the idea of the world as the whole ..." (B. Russell. Why I am not Christian. The selected atheistic works. I. 1987. P. 37) comprehended with the help of universals - very clear general concepts abstract from concrete existence of things and people, principles, forms and qualities of life.

Metaphysics as a doctrine on primary things substantially follows the doctrine of things, that is - physics. Metaphysics seems to be built above physics of things, determining the generalized picture the Universe, fixing connections and relations and their dependences which are not conterminous to definiteness of separate things, person's feelings towards them and actions connected with them. In this respect metaphysics is characterized as a doctrine on supersensual - transcendental forms of life. The concept of transcendental characterizes all that falls outside the limits of sensual experience, empirical knowledge of the world, subject of religious and mystique experience. It is ontology.

I. Kant has given a gnoceological treatment to the term. Transcendental in his philosophy is not experienced, but out-experienced, aprioristic knowledge and meaning: .. The basic points which application are entirely within the limits of possible experience we shall name immanent, and those basic points which should be out of these limits - we shall name transcendental (Criticism of pure reason, see. Works. V. 3. L, 1964. P. 338). On the one hand, we shall follow Kant's tradition and two chapters of the work - the second and the third - are completely devoted to phenomenology of transcendental - superlifes, superconsciousnesses and superlogic. Author considers, that the introduction of the three above-mentioned categories of transcendental into scientific terms has pioneer character, it is done for the first time in science.

On the other hand, the Kant's tradition will be a little broken. It is connected with the fact that many phenomena of transcendental are already available for the experimental studying with the help of holographic methods.

With development of holography limits between immanent - material and transcendental - ideal are essentially erased, as they appeared to be not different phenomena, but two sides of the same phenomenon. The matter and spirit are identical, as the consciousness is a complex matter by which all is animated in the Universe. This gylosoistic leitmotif in modern - energetic-informational treatment stands out through all our work. Logic of identity and distinction of matter and spirit is not formal - logic, but multiple- meaning - holographic-metaphysical. In the second and the third chapters laws of this logic, discovered by us are stated. By quantity they are only four and they coincide with formal - logic laws, by name - they coincide and do not coincide, by contents they are essentially different from forma] - logic laws. Therefore we suggest to name them laws of metaphysical logic.

The modern science more and more enters into interaction with such "nonclassical", not observable, supersensual qualities, phenomena, like - essence, transcendentality, spirit, all-unity, information, intuits, Eurasian doctrine, faith, will, cost, value, sense, Arya- nism etc. The Generalized approach to these "nonclassica]", transcendental phenomena is named in the work - "informational determinism". It is the subject of the second part.

All parts of the given work are subordinated to the uniform purpose of systematic statement of universal philosophy of holography and harmony of the Universe. Certainly, thus as it is accepted, it would be necessary to begin with historic-philosophical digression of the considered problem. But we have decided to break tins tradition and to start with the statement of modern condition of universal philosophy. It is made in the first two parts of the book. The histori- co-philosophical material is considered according to this logic approach. It has also appeared, that in the history of philosophy there are brilliant traditions of an organic combination or connection of materialism and idealism. These traditions are connected, first of all, with names of Aristotle and Espinosa, more exactly - with their development of the categories of a substance, integrity, expediency, etc. The Substance of the world as the reason of the itself is understood by them as "he nature is the God", that is as the unity of matter and spirit, material and ideal. The contents of the category of substance in Espinosa's works is deeply exposed in the article of an oustanding Russian philosopher E.V.Iljenkov "the Problem of identity of life and thinking in before-Marx's philosophy", included in collective work of the Institute of philosophy of the Academy of Sciences of the USSR "Dialectics - is the theory of knowledge" (Ї., 1964). The reduced part of this material is published in our book as the appendix.

The analysis of the historic-philosophical material has allowed to reveal in it two basic directions of holographic judgement of the world. The first - transcendental understanding of the world as the whole, submitted by Plato and the immanent direction submitted by Aristotle. It is necessary to notice by the way the surprising parallelism of them with two basic directions of modern theoretical judgement of problems of holography - transcendental and immanent. Their contents is stated in the first parts of the book previous to historic-philosophical parts. And in historical respect all material on philosophy of holography is analyzed in the aspect of reproduction in this or that form of two antique traditions: transcendentalism of Platon and immanentism of Aristotle.

It's a little bit different approach to the history of philosophy. We have tried to see in a new opinion the philosophical heritage on the question of formation and evolution of universal philosophy, interesting us, that it is easy to notice studying the work. The history of philosophy is submitted mainly as the history of universal philosophy with its two basic directions: transcendentalism and immanentism in understanding of the hologram of the world.

The approach to social metaphysics is also new. In the work the attention is paid to the one of the central problems of social metaphysics - the Euroasian, as a set of concepts representations revealing and fixing not physical connections, but superphys- ical phenomena of the mental - biological, - as archetypes and symbols of the collective unconscious, according to G. Jung, - and social life of people. All three basic features of social metaphysics are related to the Euroasian. First, existing of social life both in time, and in space (we shall add - in Euroasian). Secondly, proceeding of social life, its constant reproducibility and transformation. Thirdly, sensually - supersensual character of life of people, their existence.

The methodology of fixing and the characteristic of itself and another, other, more exactly, its own-different, can be fully related to the Euroasian: Russia-Europe and Asia and at the same time - something another, different. The statement of not own - another, existing according to not known but its proper principles, so the agreement of existing of absolutely different, respect of the other on parity and convergent basis is important for modern social metaphysics.

In the Euroasian the essential role is played by the multiple- meaning logic of holography admitting the multidimensionality of social life, its knowledge and development. In multivariate Euroasian vision of the worldthe single-line European logic of rectilinear civilization progress loses force. Euroasian-holographic logic of cyclic civilization development, at least, consists of three components, including Russia, Europe and Asia. Therefore one-linear, or the rectilinear logic of the European superiority is replaced with multiple- meaning logic of equivalence of all components of the world Euroasian community of the countries of the East and the West.

Passing to the modern meaning of universal philosophy of holography and harmony of the Universe, its urgency, we snail note, that in the newspaper "Izhvestija" on 17.08.2006 it was published an issue under the title "The cleverest person of the world - certainly from Petersburg". It tells about forty-years old mathematician G. Perelmane who managed to solve one of the seven problems of the millenium - to describe in a mathematical form the hypothesis of A. Puankare formulated in 1904 and named "the formula of the Universe". For this he was awarded with a special medal founded by private mathematical institute from Boston and the premium in one million dollars. It was declared, that ceremony of the celebration of the cleverest person of the planet takes place on August, 22, this year in Madrid.

But this is what concerns the mathematical "formula of the Universe". And we speak about "the philosophical formula of the Universe", for discovery which is stated in this book, what premium of the world can be awarded the author?

The author of an article in "NG" on 16/08/2006 "Praise to god- lessness. In Germany the religion has turned into the phenomenon of fashion" A. Estis, characterizing the modern condition of religiousness of the population in Germany, writes about transcendentalism: "Citizens have suddenly felt certain metaphysical tickling, bringing notes of irrationality in the most sober debates. According to German sociologists, the interest to religion among the population has essentially grown for last 10 years, equally with the level of the trust to Christian Churches. The number of people, wishing to study at spiritual schools, grows, groups of reading of the Bible are overflown.

After the events of September, 11 the number of people that have accepted islam in Germany, was higher, than ever. Tne Buddhism and Sufism, Zen and Dao, Neotantra and Reijki are also results of the same epidemic inclination to transcendental... Hundreds thousand of people are occupied with esoteric and self-improvement, not thinking that in this way they capitulate to a political situation: they see the reason of human sufferings not in social injustice, but in the fact that their chakras are corked".

Certainly, the reasons are in convergence of social and religious factors.

It is possible to explain the turning of the modern western mentality to the East by holographity of the Eastern metaphysics and its advantages in comparison with dialectics of the West, more analytical-disscursive and consequently more reductionist - destructive in relation to holographic thinking. The Western thinking nevertheless was developping more on the way of dialectization and refusal of metaphysical identity of matter and spirit, life and thinking. The identity of life and thinking of Parmenides has already undergone to dialectic destruction, first of all, from the part of the founder of antique dialectics - Plato. Isn't it the reason why the unity of dialectics, logic and theory of knowledge has not finally taken place in the Western philosophy? Four laws of dialectics have appeared to be only ontologic. Episthernology and logic have got other, their own laws.

These are the sad results of dialectization of the western philosophy and refusal from metaphysics. Therefore the synthesis of the East and the West is necessary also in the field of philosophy. And if the work offered to the attention of readers fills this blank in this or that volume the author will consider his task as.

A turn of the modern West mentality to the East one we can explain with the quality of holography of Eastern metaphysics and its peculiarity in relation to the Western one, the latter is more analytic and discursive one. The Western thinking was developed historically more on the dialectical way and against the metaphysical identity of matter and spirit, being and thinking. The identity of being and thinking in Parmenides philosophy was already revised by the founder of antic dialectics Plato. By this reason the unity of dialectics, logic and epistemology finally could not occur. The four laws of dialectics turned out to be pure ontological, not coincident with four laws of formal logic in its content. The epistemology has its own laws too.

Such are the sad results of one-sided and superfluous dialectical way of Western philosophy and the policy of entirely recession from metaphysics, especially after the middle Ages. Therefore it is necessary the synthesis between East and West in the field of philosophy as well. If the given to the reader's attention work with the four laws of metaphysical logic could to meet that lack, the author will consider his task fulfilled. We regard the identity and the difference as the main ontological and epistemological law of Universe - the law of unity of matter and spirit. By such way we can achieve convergent movement and synthesis of the holographic triad, ontology, logic and epistemology. This is the main synthesis in philosophy, which achievement is the ground task of the universal philosophy.

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Источник: Г. А. Югай. Голография Вселенной и новая универсальная философия. Возрождение метафизики и революция в философии. 2007

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