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20240617131447.0 |
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240614|2024 ru s a eng d |
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|a 10.17223/1998863Х/78/5
|2 doi
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|a koha001141035
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|a RU-ToGU
|b rus
|c RU-ToGU
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|a Alexandrov, Emile
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|a Beauty from Schopenhauer and Nishida to Plotinus and al-Farabi
|c E. Alexandrov
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|a Красота от Шопенгауэра и Нисиды до Плотина и aль-Фараби
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|a Текст
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|a электронный
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|a Библиогр.: 54 назв.
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|a This paper distinguishes the cosmological priority of beauty between Plotinus and al-Farabi on the one hand and Schopenhauer and Nishida on the other. The study shows that the former elevated Beauty to the highest degree possible within the threshold of discursive language and thinking, whereas beauty held the penultimate cosmological rank for the latter. Therefore, the paper illustrates the historical transformation of beauty throughout one and a half millennia by studying the philosophy of four significant thinkers. In Schopenhauer, beauty serves as an escape mechanism that guides the human being to turn away from the root cause of all suffering, namely, the will. Schopenhauer’s viewpoint here led to his prioritisation of aestheticism over the sciences, for conceptual thought proves incapable of reaching pure cognition. Nishida appropriates Schopenhauer’s view to a large degree, although the will is not the root of all suffering for the former, but an impulsive force that one must assimilate with to reach the same end: pure experience. Nishida and Schopenhauer differ from Plotinus and al-Farabi in refusing any discourse about an absolute First Principle and its relatability to beauty. For Plotinus and al-Farabi, in contrast, Beauty is the emanating power of the One or First Principle. Based on this emanating power, Plotinus and al-Farabi determined the cosmos to perpetually project Beauty and simultaneously draw all beings back towards it. It is Beauty that serves as the drawing power of the One or First Principle; all beings by nature desire Beauty and attain varying degrees of it. I conclude by showing that for Plotinus and al-Farabi, one seeks Beauty as an end in itself, and in so doing, the perfecting of one’s soul ensues as the natural function of the cosmos.
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|a Плотин
|d ок. 204-270
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|a Шопенгауэр, Артур
|d 1788-1860
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|a Нисида, Китаро
|d 1870-1945
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|a аль-Фараби, Абу Наср Мухаммед
|d 870-950
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|a Мацуо Басе
|d 1644-1694
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| 653 |
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|a красота
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| 653 |
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|a чистый опыт
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| 653 |
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|a воля
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| 653 |
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|a хора
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| 655 |
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|a статьи в журналах
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|t Вестник Томского государственного университета. Философия. Социология. Политология
|d 2024
|g № 78. С. 46-67
|x 1998-863X
|w 0210-41760
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|a RU-ToGU
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|u http://vital.lib.tsu.ru/vital/access/manager/Repository/koha:001141035
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|a статья
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|c 1141035
|d 1141035
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