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.
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.
Rubin, Gail. "Thinking Sex: Notes for a Radical Theory of the Politics of Sexuality." American Feminist Thought at Century's End : A Reader. Ed. Linda S. Kauffman Cambridge, Ma : Blackwell, 1993. 3-64.
Naik, Abhijit. “Internet Censorship Pros and Cons.” Buzzle. Buzzle, 25 Nov. 2010. Web. 17 Feb. 2011. .
... politicians, intrusive technological advances, and drifts in social class will lead to daunting future full of paranoia and corruption.
Objects nearer to sense are prior and better known to man and the most universal causes are furthest from sense.
To the Absolute as a whole, the objective world has no reality and is no more than an idea of consciousness. To the Absolute as parts, the objective world appears real because of the concepts of limitation, matter and so on. As individuals, we perceive an objective world because we believe that we are part of the material world. The concepts of limitation and the ideas of sense reinforce that belief.
Donald Davidson identifies three forms of knowledge which he believes to be irreducible and interdependent: knowledge of self, which is immediately known; knowledge of the outside world, which is simply caused by the events and objects around you, and thus depends on sense organs to be semi-immediately known, yet open to uncertainty; and knowledge of the minds of others, which is never immediately known. The standard approach to philosophy tries to reduce one of these forms of knowledge to one or two of the others, often leading to unanswerable questions. Davidson argues that all three varieties of knowledge are interdependent—that is, you cannot have any one without the other two. In this paper, I will primarily review Davidson’s argument of the interdependence of the three varieties of knowledge. I will then briefly discuss the plausibility of Davidson’s account and question if it truly can explain how we come to understand others’ feelings and emotions.
Fausto-Sterling, Anne. Sexing the Body: Gender Politics and the Construction of Sexuality. NY: Basic Books, 2000.
Religious explanation is much different than scientific and philosophical explanation and when misunderstood can have a great conflict. Religious explanation does not originate from observation or logical deduction, but from belief of there being knowledge we don’t know of a higher being(s) who make and sometimes control us humans and the universe which we live. Religious explanation is where some of the first philosophical claims originat...
...olyakova, A., S and Holtz, W. 2012. European integration, nationalism and European identity.JCMS: Journal of Common Market Studies, 50 (s1), pp. 106--122.
Marks, Gary and Marco R. Steenbergen. European Integration and Political Conflict. Cambridge: Cambridge University Press, 2004.
York, J 2011, ‘This Week in Internet Censorship: SOPA, UAE Bloggers on Hunger Strike, Chilean Sites Attacked’, Electronic Frontier Foundation, 17 November, viewed March 25,2014, EBSCO Host.
Hegel, Georg Wilhelm Friedrich, Arnold V. Miller, and J. N. Findlay. Phenomenology of Spirit. Oxford [England: Clarendon, 1977. Print.
Even though dance first originated back in the 20th century when dancer Isadora Duncan broke away from the strict rules of ballet to create her own more natural form of dance. Through time and experimentation, many genres of dance has surfaced - whether from oppression or for theatrical purposes, each one has captured the eyes of it 's audience. From flashy, sequined clothes to light and flowy dresses; each form of dance has it 's own representation. As well as representation, each genre of dance has powerful emotion in it. These popular forms of dance can be classified into three categories: the pounding and rhythmic beats of Hip-hop, the powerful meanings of modern dance, and the wonderful elegance of ballet, the most thought-out.Everyone has watched in amazement as their high school dance