Александр Жалнин – Основания и принципы Философии Реальности Foundations and Principles of the Philosophy of Reality (страница 2)
Философия Реальности определяет базовое философское познание любого объекта как последовательность нескольких этапов.
На первом этапе осуществляется разделение исходной реальности, то есть выявление исходной сущности и исходного существования познаваемого предмета.
На втором этапе выявляются исходные материя и энергия объекта, а также его исходные свойство и форма.
На третьем этапе устанавливается взаимопереход формы и материи, а также взаимопереход свойства и энергии. Данный этап является центральным, поскольку именно здесь раскрывается внутренняя закономерность объекта как процессуального единства его сторон.
На четвёртом этапе выявляются новая сущность и новое существование познаваемого предмета.
На пятом этапе осуществляется создание новой реальности как синтеза новой сущности и нового существования. Здесь философское познание достигает своего результата: объект воспроизводится в сознании не как сумма отдельных признаков, а как новое категориально осмысленное единство.
9. Теоретическое значение Философии Реальности
Теоретическое значение Философии Реальности заключается в том, что она предлагает универсальную схему философского мышления, ориентированную на преодоление традиционных противопоставлений бытия и мышления, объекта и субъекта, природы и сознания.
Она позволяет рассматривать философию не как совокупность отвлечённых рассуждений, оторванных от действительности, и не как подчинённую дисциплину по отношению к частным наукам, а как особый тип предельно общего познания, исследующего условия возможности единства действительности и мышления.
В этом смысле Философия Реальности претендует на статус метода всеобщего категориального анализа. Её задача состоит в том, чтобы раскрывать в каждом объекте единство существования и сущности, фиксировать его основные стороны и выявлять закономерности их взаимоперехода.
Заключение
Философия Реальности утверждает, что основанием философского мышления является реальность как процессуальное единство существования и сущности. Из этого исходного положения вытекают её фундаментальные категории – материя, энергия, форма и свойство, – а также основные принципы анализа: двусторонность, процессуальность, взаимопереход и синтетичность.
Тем самым Философия Реальности задаёт такой способ философского познания, при котором объект мыслится не статически, а в его внутреннем движении, не односторонне, а в единстве природной и сознательной сторон, не как готовая данность, а как становящаяся и познаваемая реальность. Именно в этом состоит её философское основание, методологическая специфика и претензия на универсальность.
Foundations and Principles of the Philosophy of Reality
Introduction
The Philosophy of Reality proceeds from the necessity of such a maximally general understanding of the world in which reality is conceived neither as a collection of isolated objects nor as a purely mental construction, but as the processual unity of existence and essence. Its starting point is directed against the one-sidedness both of naturalistic objectivism, which reduces reality to the merely given being of things, and of subjectivist idealism, which identifies reality with the forms of consciousness. The proper object of philosophical inquiry is therefore the mutual transition of existence and essence as an immanent property of reality itself.
1. The Initial Ontological Thesis
The initial thesis of the Philosophy of Reality is as follows: existence, considered as a concept, that is, as an element of consciousness, constitutes a certain essence, because it can become an object of thought, determination, and systematization. Conversely, essence, understood as a process of nature, constitutes a certain existence, because it is actually realized, enters into interaction with other processes, and manifests itself in actuality.
It follows that existence and essence cannot be regarded as absolutely separate and self-sufficient principles. Their relation is neither external nor accidental, nor merely methodological. On the contrary, the mutual transition of existence and essence must be understood as an internal and immanent property of reality. Reality, in this sense, is neither a mere sum of what is immediately given nor a collection of abstract determinations, but a process in which existence becomes essence and essence becomes existence.
2. The Epistemological Consequence: Cognition as Mutual Transition
If the mutual transition of existence and essence is an immanent property of reality, then cognition must be understood neither as an external copying of the object by consciousness nor as an arbitrary positing of meaning by the subject, but as an actual process of interaction between nature and consciousness.
Since the concepts of consciousness are themselves elements of nature, the interaction of consciousness with its object is a particular case of a more general law of reality. Consciousness, as a natural process of a special kind, cognizes natural objects not from outside them, but within the common order of actuality to which both belong. At the same time, the object of nature, insofar as it becomes an object of thought, appears in consciousness in the form of a concept. Thus, the act of cognition is not an encounter between two absolutely alien spheres, but an interaction between two sides of one reality.
The most general form of cognition is therefore the cognition of essence as existence and of existence as essence. In other words, the universal form of philosophical cognition is the disclosure of the mutual transition of essence and existence.
3. Universal Determinations of Existence and Essence
In order to develop the general structure of philosophical analysis, the Philosophy of Reality proposes maximally general determinations of existence and essence.
Existence as essence functions as the most general designation of all natural processes. In accordance with the Basic Method of Philosophy, it has two sides—objective and subjective—called energy and matter respectively. Energy here is understood as the side of efficacy, change, transition, and interaction, whereas matter is understood as the side of stability, determinacy, support, and formedness of existence.
Essence as existence functions as the most general designation of all concepts of consciousness. It likewise has two sides—objective and subjective—called property and form respectively. Property expresses the objective side of the concept, that is, its determinacy of content and its capacity to distinguish, relate, and disclose relations. Form expresses the subjective side of the concept, that is, the mode in which content is organized, retained, and presented within consciousness.
Accordingly, the Philosophy of Reality introduces four fundamental categories of maximally general philosophical analysis: energy and matter as sides of existence, and property and form as sides of essence.
4. The Fundamental Laws of Nature and Consciousness
From these determinations it follows that the mutual transition of energy and matter must be recognized as the Fundamental Law of Nature. Nature exists as a process in which energy is inseparable from its material supports and forms, while matter does not exist apart from energetic efficacy, transitions, and transformations.
Correspondingly, the mutual transition of property and form constitutes the Fundamental Law of Consciousness. Consciousness is neither pure content without organization nor pure form without content. Every act of thinking presupposes that properties of content pass into forms of expression and organization, while forms in turn affect the disclosure, clarification, and transformation of properties.
From this follows an important methodological conclusion: the Fundamental Law of Nature is cognized through the Fundamental Law of Consciousness, because every cognition of nature takes place in the forms and properties of consciousness. Yet the Fundamental Law of Consciousness is cognized through the Fundamental Law of Nature, because consciousness itself belongs to nature and does not exist outside it. Philosophical cognition must therefore preserve a principled two-sidedness: nature is thought through consciousness, and consciousness through nature.
5. Categorial Correspondences
From the reciprocal relation of existence and essence it follows that their mutual transition may be cognized, on the one hand, as the mutual transition of form and matter, and, on the other hand, as the mutual transition of property and energy.
This thesis makes it possible to clarify the inner correspondences of the fundamental categories. Form appears as the universal matter of essence, because it is through form that essence acquires stability, articulation, and retainability within consciousness. Property appears as the universal energy of essence, because it is through property that essence manifests efficacy, determinative force, and inner activity.