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給蘭蘭，黑格爾的絕對和康德的絕對，絕對不可搞混兩個絕對，絕對並非絕對不是絕對，但絕對絕對不等同於絕對

樓上說的絕對分別是誰的絕對呢？ 分辨名動形副吧

卐 （梵語：美好的意思）在一天的四個時段，由七顆星星旋轉圍繞北斗七星和小熊座旁邊的極星，形成圍繞中心的卐字。這個卐字標誌和所提到的星座都是從遠古時期和世界許多文化中都知道的，代表了絕對的現實原則，即宇宙之神 (一神教)。

在哲學的形上學、宗教、 靈性和其他情境中，絕對是最存有的，絕對被設想為自己超驗或領會於任何事物

人們對這些「絕對」事物有一些基本認知，而有些想法並產生意見分歧，究竟絕對是什麼、什麼不是。例如，一些哲學家認為，最真實的存在是神一些泛神論哲學家認為，最真實的存在是一種非人格化的存在，如現實或意識。其他哲學家（如長青哲學）認為這些類似的概念指向絕對現實的現實是一樣的無神論、不可知論和泛自然神論哲學家則可能認為數學性質、或自然法則例如重力或本質就是最真實的。

絕對的三個概念

美索不達米亞楔形文字的表意符號An或者Dingir、"Divine"。由中心放射如同噴泉般

絕對的基本概念就是絕對現實的現實，其中有三個構思它的基本脈絡（概念）。（1）最先和最偉大的存在（2）不是一個人，而是「存在的」（3）是存在和存在的基礎。

在概念（1）中，絕對是最真實和可理解的現實。 它可以說和知道。 例如格奧爾格·威廉·弗里德里希·黑格爾的絕對精神：最真實的現實。有說服力的、存在的透過理解包括人、國家和世界歷史在內的一切，客觀思考世界。

在概念（2）中

the Absolute might be conceived of as utterly outside of all other reality and hence unintelligible. It cannot be known or spoken about. Plato's Socrates says that "The Form of the Good" is "beyond being", implying that it is even beyond thought, language, and normal categories of existence. St. 十字若望 says:

He who truly arrives there

cuts free from himself;

all that he knew before

now seems worthless,

and his knowledge so soars

that he is left in unknowing

transcending all knowledge.

In (3) the Absolute might be conceived of as transcending duality and distinction. This concept of a fundamental reality that transcends or includes all other reality is usually (but not always) associated with divinity. While this conception initially seems contradictory, it has been highly influential. One way to understand this third conception is to consider the Tao te Ching.

The Tao that can be spoken is not the eternal Tao.

The name that can be named is not the eternal name.("老子 (書)," 1)

These opening lines distinguish between two Taos. One is the "eternal Tao" (which cannot be named or explained) and the other "Tao" seems to exist in space and time (and can be named and explained). The eternal Tao is beyond existence and cannot be named or fully understood, while the other Tao exists and can be known. The eternal Tao is infinite; the other is finite. The eternal Tao is formless; the other is formed. The eternal Tao is transcendent; the other is immanent. The other "Tao" is an attempt to describe the "eternal Tao" in human terms; but such effort can never express the eternal Tao fully. He continues:

The nameless is the origin of Heaven and Earth

The named is the mother of myriad things

Thus, constantly without desire, one observes its essence

Constantly with desire, one observes its manifestations

These two emerge together but differ in name

The unity is said to be the mystery.

In these lines, he further discusses the difference between the two Taos. The eternal Tao is "nameless" and is the origin of Heaven and Earth; this "origin" can be understood as an underlying metaphysics that cannot be described fully. The "named" Tao, on the other hand, is able to describe specific phenomenons that exist in space and time, hence it is the mother of myriad of things; it also can be treated as the humanly conceived concepts in the effort to describe our physical world. Later, he points out that both the "named" and the "nameless" emerge together from the same eternal Tao. This seemingly self-contradictory unity, of course, is said to be the "mystery" to be understood.

比較神話學的絕對觀念

主條目：比較神話學

絕對的三個概念中的一個或多個可以衍伸到其他宗教或哲學。以下是一些個領域關於絕對的概念表象：

• 基督教的神—基督教的神、三位一體、耶穌、基督
• 伊斯蘭教的神—
  • 遜尼派—安拉الله
  • 什葉派—安拉الله
    • Ghulat—阿里·本·阿比·塔利卜
      • 阿拉維派—阿里·本·阿比·塔利卜、穆罕默德、薩爾曼波斯
      • 阿列維派—哈格穆罕默德·阿里
• 赫拉克利特—邏各斯
• 畢達哥拉斯主義—宇宙
• 神譜—混沌
• 巴門尼德—新柏拉圖主義
• 柏拉圖主義—四主德
• 中國民間信仰—
  • 道教—道與德
  • 中國民間信仰—黃帝與五方上帝
  • 儒家—天
• 猶太神話—
  • 卡巴拉—卡巴拉
  • 猶太教—雅威
• 吠陀—爾塔
  • 奧義書—梵、我、存在-意識-法喜
• 雅茲迪—孔雀天使、謝赫·阿迪·本·穆薩菲爾
• 印度教—
  • 不二論—梵,至上本體
  • 馬德瓦謝里亞、拉馬紐哈—自在,毗濕奴
  • 尼巴​​卡、瓦拉巴、高迪亞毗濕奴—黑天、巴嘎萬
• 大千世界—
  • 上座部佛教—涅
  • 大乘佛教—菩提心
  • 密宗—
    • 無上瑜伽續—執金剛神
    • 大圓滿—本覺
• 耆那教—專一知識
• 日本神話—天之御中主神*美洲原住民神話—偉大的精神
• 蘇美爾教—安努或丁吉爾
• 埃及神話—阿蒙*蘇非主義—蘇菲
• 巴魯赫·斯賓諾莎—自然
• 阿圖爾·叔本華—意志
• 奧爾德斯·赫胥黎—存在
• 馬丁·海德格爾—行為
• 雅各·拉岡—物
• 弗朗西斯·赫伯特·布拉德利—絕對
• 伊曼努爾·康德-絕對:絕對命令（無上律令）

絕對的解釋

雖然這些絕對的概念上是相似的，但一些哲學家，特別是長青主義哲學家和泛神論哲學家廣泛的認為絕對的解釋在時間、空間、現代／過去、地點上都具有相似的重要意義，不只是單詞上的解釋，在文化上也具有「絕對」的相同含意。

然而，其他哲學家認為，這些概念是不一樣的 ，例如邏各斯是理性和規律的，而婆羅門是無形的和非常理的；[[[柏拉圖主義]]的四主德是個人的理性觀點；又或者布拉德利的絕對是一個有概念的經驗，而布蘭夏德的絕對是一個無意識的而能理解的系統。 諸如約翰希克這樣的長青主義哲學家認為，即使這些概念略有不同，不同概念背後的絕對現實的現實是一樣的。

在宗教傳統的絕對

Philosophers such as 阿迪·商羯羅 denied the Absolute any personal sense, whereas philosophers such as Ramanuja and Madhvacharya, tended to identify the Absolute with a 自在. The Traditionalist School, via Frithjof Schuon, admits:

It is true that God as creator, revealer, and savior is not to be identified with the Absolute as such; it is likewise true that God in Himself, in the full depth of His reality, is not to be reduced to the creative Function.

Early Hinduism identified 梵 with 梵天, 毗濕奴, and 濕婆. The same immortal spirit was conceived of as functional in the world in three ways: creation, preservation, and destruction. There was therefore no real contradiction between Bhakti and 梵, although the latter was sometimes conceived of as "purer."

濕婆教, and most 一神論 Indian religions gave God five functions: creation, preservation, destruction, concealment, and revelation. 濕婆, as 梵, would therefore act in the world as a personal God. Yet this distinction between the Absolute and Infinite, or Transcendent and Immanent is not entirely, in itself, absolute. Philosophers like Shankara, believe that upon doing away with 摩耶 (印度哲學), the entire universe disappears, including the notion of a personal God. Philosophers such as Madhva and Ramanuja, tend to propound an identification of the Absolute with God, whereas later philosophers such as Nimbarka and 柴坦尼亞·摩訶巴布, tended to identify the Absolute with a personal form of God (黑天). Either way, all these claims, taken in context, tend to prove non-contradictory.

The quote above, via Schuon, is actually fully represented within the 印度教 tradition. 梵天, the creator god, is not worshiped within Hinduism. The only deities that are worshiped, are 濕婆, and 毗濕奴. Both Shiva and Vishnu, by their respective devotees, are represented as having power over the following five functions: creation, preservation, destruction, concealment, and revelation. However, a further distinction is made by Shankara: God is not 梵 (the Absolute). Rather the appearance of God is still via the power of 摩耶 (印度哲學). So there are in effect, three levels, which Schuon himself observes: Brahman (the Absolute), God as creator, revealer, and savior (AKA, Shiva or Vishnu), and finally God as creator (AKA, Brahma). Incidental reasons are given for Brahma's lack of worship, a Hindu myth attributes this situation to a curse by Bhrigu. Devdutt Pattanaik, an Indian author, gives some philosophical reasons. Ultimately the reason is actually inherent ("inherent" in the Absolute) and theological.

人性關係的絕對

Laozi taught that the Tao was not only the ultimate reality but the ideal of human life. Another conceptual similarity between various conceptions is that the ultimate reality also somehow reveals to humans the way to live. For example, Plato taught that the Good was both the source of reality, the highest object of knowledge, and the ultimate end of desire.

Literature scholar C·S·路易斯 explains the connection between the highest reality and human action in this way:

In early Hinduism that conduct in men which can be called good consists in conformity to, or almost participation in, the Rta—that great ritual or pattern of nature and supernature which is revealed alike in the cosmic order, the moral virtues, and the ceremonial of the temple. Righteousness, correctness, order, the Rta, is constantly identified with satya or truth, correspondence to reality. As Plato said that the Good was 'beyond existence' and Wordsworth that through virtue the stars were strong, so the Indian masters say that the gods themselves are born of the Rta and obey it. The Chinese also speak of a great thing (the greatest thing) called the Tao. It is the reality beyond all predicates, the abyss that was before the Creator Himself. It is Nature, it is the Way, the Road. It is the Way in which the universe goes on, the Way in which things everlastingly emerge, stilly and tranquilly, into space and time. It is also the Way which every man should tread in imitation of that cosmic and supercosmic progression, conforming all activities to that great exemplar. 'In ritual', say the Analects, 'it is harmony with Nature that is prized.' The ancient Jews likewise praise the Law as being 'true'. This conception in all its forms, Platonic, Aristotelian, Stoic, Christian, and Oriental alike, I shall henceforth refer to for brevity simply as 'the Tao'.

Taimni says:

Because the Ultimate Reality which is denoted by the word 'Absolute' or 'Parabrahman' (卍) is the very core of our being as well as the cause and basis of the universe of which we are part, we can no more get away from it than our solar system can get away from the sun round which it resolves and from which it receives everything which keeps it alive and moving. Although the Absolute is sometimes referred to by such epithets as the Void, Ever-Darkness etc. and is beyond intellectual comprehension, still, from the intellectual point of view it is the most profound concept in the whole realm of philosophy. The fact that it is called 'Unknowable' does not mean that it is beyond the range of philosophical or religious thought and something on which thinking is impossible or undesirable. The very fact that it is the heart and the basis of the universe should make it the most intriguing object of enquiry within the realms of the intellect.
— I.K. Taimni， Man, God and the Universe， Chapter 1

Aldous Huxley says:

"Only the transcendent, the completely other, can be immanent without being modified by the becoming of that in which it dwells. The Perennial Philosophy teaches that it is desirable and indeed necessary to know the spiritual Ground of things, not only within the soul, but also outside in the world and, beyond world and soul, in its transcendent otherness 'in heaven.' ... God within and God without; these are two abstract notions, which can be entertained by the understanding and expressed in words.

Similarly, the Hindu Taimni describes the Parabrahman as unknowable by the human mind and unthinkable but the highest object of realization and the most profound object of philosophical enquiry.

Plotinus likewise taught that the goal of philosophy was to "contemplate the One".

經歷絕對

Philosophers and religious adherents who aim to pattern their life after the Absolute reality sometimes claim to have experienced the Absolute. They report mystical experiences, feelings of oneness, transcendence of their everyday personality or of personhood altogether.

代表絕對

世界之樹代表日耳曼宗教的絕對

絕對的概念定義為說不出的東西或是不可想像的。這個概念用言語，詩歌，神話和藝術 This concept creates special problems for expression in words, poetry, mythology, and art. Writers, 亞歷斯·格列, storytellers, filmmakers often use paradox or contradiction because of the "contradictory aspect of the ultimate reality".

According to Mircea Eliade, the Absolute can be mediated or 啟示 through 符號s. For Eliade the "始基" mind is constantly aware of the presence of the Sacred, and for this mind all symbols are 宗教 (relinking to the Origin). Through symbols human beings can get an immediate "intuition" of certain features of the inexhaustible Sacred. The mind makes use of images to grasp the ultimate reality of things because reality manifests itself in contradictory ways and therefore can't be described in concepts. It is therefore the image as such, as a whole bundle of meaning, that is "true" (faithful, trustworthy). Eliade says :

...the sacred is equivalent to a power, and, in the last analysis, to reality. The sacred is saturated with being. Sacred power means reality, and at the same time enduringness and efficacy. The polarity sacred-profane is often expressed as opposition between real and unreal or pseudoreal. [...] Thus is easy to understand that religious man deeply desires to be, to participate in reality, to be saturated with Love.

絕對的常用符號包括世界樹、生命之樹, 宏觀與微觀, 火、圓、曼荼羅、人體和兒童。

參見

• Absolute idealism
• 絕對無限
• 存有
• 卡俄斯
• 神的概念—神的存在性—神的名子
• 二元一元論—中立一元論
• 神 (一神教)—神格—聖父
• 不確定性
• 哲學中的價值
• 生命的意義
• 單子—一元論—一者論
• 非絕對論
• 邏各斯—智性—理智
• 圓滿
• 神聖
• 至高無上
• 全部
• 普遍性

其他概念

• 普賢王如來
• 法我)
• 佛
• 佛性
• 法身
• 永遠的佛
• 神秘主義
• 現實
• 佛教現實
• 空性

參考資料

• Dadosky, John D. The structure of religious knowing encountering the sacred in Eliade and Lonergan. Albany: State University of New York Press. 2004. ISBN 0791460614. 
• Rudolf Eisler. 哲學術語詞典. 1904 [2017-07-01] （德語）. 
• Joachim Ritter; Karlfried Gründer. Wahrheit, absolute (PDF 466KB): 135–137. 2004 [2017-07-01] （德語）. 
• Joachim Ritter; Karlfried Gründer. Das Unbedingte, unbedingtes (PDF 657KB): 108–112. 2001 [2017-07-01] （德語）. 
• Markus Gabriel. L'assoluto e il mondo nella "Freiheitsschrift. : 2012. ISBN 978-88-7885-164-1. 
• Dottarelli, Luciano. Maneggiare assoluti : Immanuel Kant, Primo Levi e altri maestri. Saonara (Padova): Il prato. 2012. ISBN 978-88-6336-171-1. 
• Kasper, Walter. L' assoluto nella storia : nell' ultima filosofia di Schelling 1. ed. ital. Milano: Jaca Book. 1986. ISBN 8816301333. 
• Donà], Paolo Salandini ; [prefazione di Massimo. Hegel : biografia dell'assoluto 1. ed. Roma: Spazio Tre. 2009. ISBN 8878400432.  引文格式1維護：冗餘文本 (link)
• Peperzak, Adriaan. Autoconoscenza dell'assoluto : lineamenti della filosofia dello spirito hegeliana. Napoli: Bibliopolis. 1988. ISBN 8870881687. 
• Patriarca, Salvatore. Dall'assoluto alla realtà : teodicea e ontogenesi nella Weltalterphilosophie schellinghiana. Milano: Mimesis. 2006. ISBN 8884834090. 
• Pelloux, Luigi. L'assoluto nella dottrina di Plotino. Milano: Vita e Pensiero. 1994 [2017-07-01]. ISBN 9788834305607 （義大利語）. 
• Alessi, Adriano. Sui sentieri dell'assoluto : introduzione alla teologia filosofica 2. ed. riv. ed agg. Roma: LAS. 2004. ISBN 8821305597. 

外部連結

•  The Absolute. 天主教百科全書. New York: Robert Appleton Company. 1913.