先验经验:神学、哲学和科学方法交叉的可能性

I. Gerasimova, A. Ivanov, Irina Valer'evna Fotieva
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摘要

本文致力于对先验经验问题的研究,作者通过先验经验来理解超越人类经验和认知实践所研究的各种形式的意识。先验经验的问题是一个复杂的问题。综合方法包括西欧思想史和理论、俄罗斯哲学传统和现代研究。本文试图对神学、哲学和科学研究在这一领域整合的可能性提出问题。特别注意的是先验经验问题的认知方面。在本文中,作者将研究范围限制在先验经验的跨学科和跨学科研究的可能性的方法论任务上。作者坚持一种涵盖人道主义运动和自然科学实验研究结果的后非古典方法论。先验经验的嵌入性在人类认知能力的一般系统中的地位得到了肯定。先验经验可以被认为是一种质的更高程度的意识对世界的“开放”,这意味着对对象的直接感知。先验经验的特点是对客体的深度渗透,伴随着“我”与客体融合的经验,并在“我”与世界的界限内。在认知进化方面,提出意识转变的新阶段的问题是恰当的。本文提出了以下区分真假先验经验的标准:依赖于发达的世界图景;直接经验与理性反思的结合;精神/人类学转变作为这种体验的最终目标;道德自我转化的义务;由精神导师的学生指导,这种传统的追随者。
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Transcendental experience: the possibility of the intersection of theological, philosophical and scientific approaches
The article is devoted to the study of the problem of transcendental experience, by which the authors understand various forms of consciousness going beyond the studied forms of human experience and cognitive practices. The problem of transcendental experience is posed as a complex one. The comprehensive approach includes the history and theory of Western European thought, the Russian philosophical tradition, and modern research. An attempt is made to problematize the possibility of integrating theological, philosophical and scientific research in this area. Special attention is paid to the cognitive aspect of the problem of transcendental experience. In this paper, the authors limit the scope of the research to the methodological task of the possibility of interdisciplinary and transdisciplinary studies of transcendental experience. The authors adhere to a post-non-classical methodology covering humanitarian campaigns and the results of natural science experimental research. The position of the embeddedness of transcendental experience in the general system of human cognitive abilities is confirmed. Transcendental experience can be considered as a qualitatively higher degree of "openness" of consciousness to the world, which implies the immediacy of perception of the object. The transcendental experience is characterized by a great depth of penetration into the object, accompanied by the experience of merging the "I" and the object, and in the limit of the "I" and the world. In the cognitive-evolutionary aspect, it is appropriate to raise the question of a new stage of transformations of consciousness. The following criteria for distinguishing genuine and false transcendental experience are proposed: reliance on a developed picture of the world; the addition of direct experience with rational reflection; spiritual/anthropological transformation as the ultimate goal of this experience; the obligation of moral self-transformation; guidance by a student from a spiritual teacher, a follower of this tradition.
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