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.This is the conclusion of monism.THE CONSEQUENCES OF MONISM What is here called monism, this unitary explanation of the world, derives from humanexperience62 the principles it uses for explaining the world.The source of activity also issought within the world to be observed, that is, in human nature accessible to self-knowledge, more particularly in moral imagination.Monism refuses to seek the origin ofthe world accessible to perceiving and thinking, outside of that world, by means ofabstract conclusions.For monism, the unity that thinking observation - which can beexperienced - brings to the manifold plurality of perceptions is, at the same time, justwhat the human need for knowledge demands, and by means of which entry into physicaland spiritual realms is sought.One looking for another unity behind the one sought bythinking observation, thereby shows only that he does not recognize the agreementbetween what is found by thinking and what the urge for knowledge demands.The singlehuman individual actually is not separated from the universe.He is part of it, and theconnection of this part with the rest of the cosmos is present in reality; it is broken onlyfor our perception.At first we see this part as a being existing by itself because we do notsee the cords and ropes by which the fundamental forces of the cosmos sustain our life.One remaining at this standpoint sees the part of the whole as a truly independentlyexisting being, as a monad, who somehow receives information about the rest of theworld from outside.But monism, as meant here, shows that one can believe in thisindependence only so long as what is perceived is not woven by thinking into thenetwork of the world of concepts.When this happens, separate existence of parts isrevealed as a mere appearance due to perceiving.Man can find his self-enclosed totalexistence within the universe only through the intuitive experience of thinking.Thinkingdestroys the appearance due to perceiving, inserting our individual existence into the lifeof the cosmos.The unity of the world of concepts, which contains the objectiveperceptions, also embraces the content of our subjective personality.Thinking shows usreality in its true character as a self-enclosed unity, whereas the manifoldness ofperceptions is only its appearance determined by our organization.(cp.p.105 ff.).Recognition of the reality in contrast to the appearance resulting from perceiving hasalways been the goal of human thinking.Science has striven to recognize perceptions asrealities by discovering the laws that connect them.But where the view was held thatconnections ascertained by human thinking had only a subjective significance, the realreason for the unity of things was sought in some entity existing beyond the world to beexperienced (an inferred God, will, absolute Spirit, etc.).And on this basis, in addition toknowledge of the connections that are recognizable through experience, one strove toattain a second kind of knowledge which would go beyond experience and would revealthe connection between experience and the ultimate entities existing beyond experience(metaphysics arrived at by drawing conclusions and not by experience).From thisstandpoint, it was thought that the reason we can grasp the connection of things throughstrictly applied thinking is that an original creator built up the world according to logicallaws, and the source of our deeds was thought to be contained in the will of the creator.Itwas not realized that thinking encompasses both subjective and objective in one grasp,and that in the union of perception with concept full reality is mediated.Only as long aswe consider in the abstract form of concepts the laws pervading and determiningperceptions, do we deal in actual fact with something purely subjective.But the contentof the concept, which is attained - with the help of thinking - in order to add it toperception, is not subjective.This content is not derived from the subject but from reality. It is that part of reality that our perceiving cannot reach.It is experience, but notexperience mediated through perceiving.One unable to recognize that the concept issomething real, thinks of it only in that abstract form in which he grasps it in hisconsciousness.But this separation is due to our organization, just as the separateness ofperceptions is due to our organization.The tree that one perceives, has no existence byitself.It is only a part of the great organism of nature, and its existence is possible only ina real connection with nature.An abstract concept has no reality in itself, any more than aperception, taken by itself, has any reality.The perception is the part of reality that isgiven objectively, the concept is the part that is given subjectively (through intuition, cp.p.113 ff.).Our spiritual organization tears reality into these two factors.One factorappears to perception, the other to intuition.Only the union of the two, that is, theperception fitted systematically into the universe, is full reality.If we consider the mereperception by itself, we do not have reality, but a disconnected chaos; if we consider byitself the law that connects perceptions, we are dealing with mere abstract concepts.Theabstract concept does not contain reality, but thinking observation which considersneither concept nor perception one-sidedly, but the union of both, does.Not even the most subjective orthodox idealist will deny that we live within a reality (thatwe are rooted in it with our real existence).He only questions whether we also reachideally, i.e., in our cognition, what we actually experience.By contrast, monism showsthat thinking is neither subjective nor objective, but is a principle embracing both sides ofreality.When we observe with thinking, we carry out a process that in itself belongs inthe sequence of real occurrences.By means of thinking we overcome - within experienceitself - the one-sidedness of mere perceiving.We are not able through abstract conceptualhypotheses (through pure conceptual reflection) to devise the nature of reality, but whenwe find the ideas that belong to the perceptions we live within reality.The monist doesnot try to add something to our experience that cannot be experienced (a Beyond), but inconcept and perception sees the real.He does not spin metaphysics out of mere abstractconcepts; he sees in the concept, as such, only one side of reality, namely, that side whichremains hidden from perceiving but having meaning only in union with perceptions.Monism calls forth in man the conviction that he lives in a world of reality and does nothave to go beyond this world for a higher reality that cannot be experienced.The monistdoes not look for Absolute Reality anywhere but in experience, because he recognizesthat the content of experience is the reality.And he is satisfied by this reality, because heknows that thinking has the power to guarantee it.What dualism looks for only behindthe world of observation, monism finds within it
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Tematy
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Mein Kampf 2
Lee Maureen WrzeÂśniowe dziewczynki
CZAS ODNALEZIONY Marcel Proust
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Gregory Philippa Dziedzictwo [MajÄ…tek Wideacre]