Ноэтичность

Ноэтичность

Ноэтичность (Ноэзис, Ноэмы, от греч. νόησις — «способность проникать в суть», «инсайт») — термин, обозначающий понимание как «способность воспринять, различить или постигнуть что-либо», «мгновенное знание». Современные словари переводят «Ноэтичность» как «способность проникать в суть» или «умственную деятельность».

Этимология

В древнегреческой философии, современной философии Европы и в философии ума этот греческий термин означает мышление, разум или способность проникать в суть, инсайт. В более общем смысле ноэтичность — это деятельность ума в противоположность восприятию (Греческое понимание синестезии).

Ноэтичность и Рассудительность (Dianoia)

В узком смысле ноэтичность отождествляется с ноэтикой, нусом через мгновенное или интуитивное знание, в противоположность рассудительности (dianoia) — рациональному или дискурсивному знанию. Раз уж ноэтичность означает активность или деятельность ума (нуса), то и рассудительность (dianoia) тоже является проявлением одной из форм ноэтичности: дианоэтик (dianoetic) — дискурсивное (межсубъектное) познание в противоположность интуитивному (субъективному). Идеи ноэтичности конституируют Перводвигатель Аристотеля в его работе Метафизика, и это так же чистое интуитивное знание Неоплатонизма. У Платона в работе Analogy of the divided line ноэтичность находится за пределами рассудительнсоти, и если рассудительность больше относится к математическим категориям, то ноэтичность — это высшее состояние разума, которое является причиной превращения всех Форм, причиной Первичных Принципов и аксиом и логически выходит из них же. Это прекрасно обосновано в диалектике или Греческой Философии, а так же в Русской Философии (см. работы Н. О. Лосского). Сознание человека разумного ограничено дискурсивным мышлением, что подтверждается его инстинктивной природой. Ноэтичность, как интуитивное понимание, переступает дискурсивные ограничения и является уже качествами человека ноэтического (Homo Noeticus).

Ноэтичность и Ноэма

Если Ноэтичность является процессом мышления и типами мышления сознания, то Ноэмы сфокусированы на описании нуса и сознания. Обычно термин Ноэма используют в ситуации восприятия объектов. Фокусирование на Ноэмах приводит к пониманию того, что наблюдаемые объекты, расположенные во вне человеческого сознания, и объекты внутри человеческого сознания — суть одни и те же Ноэмы. ^[1]

Continental Philosophy

In phenomenology, it is an act of consciousness. «Thinking», «loving», «hating», «imagining» are all verbs applying to what minds do. One would never call «loving» a belief, because it is something you do, not something you merely hold to be true. In modern times, the contrast between noesis and noema became fundamental to Husserl’s phenomenological account of intentional experience. «Life is defined in the case of animals by the power of perception, in that of man by the power of perception or noesis (thought).» Aristotle, Nicomachean Ethics BOOK IX- chapter 9.^[2] Noema here is the object in and of itself what is being thought about. Noesis in contrast is the nous' activity or rather the act of thinking. In this case the nous' perception, interpretation and absorption of the object into itself. ^[3] Since once an object is perceived it becomes part of the human consciousness. The event of the object becoming part of human consciousness is called memory. It is this process that Husserl set out to define in his philosophy which he named phenomenology. Which was the study of perception as the study of objective encounter in a detached, theoretical attitude of consciousness. Later Husserl’s student Martin Heidegger broke from the tenets of German Idealism, phenomenology in order to validate realism or objective reality, dialectially. Heidegger’s break in Continental Philosophy from the phenomenological to Heidegger’s ontological Philosophical anthropology (consciousness as first-person experience) called «being in the world» or «Being and Time». This change showing a shift in the understanding of human consciousness from an internal and external phenomenon detached form of observing the noesis or processes of consciousness to the validation of being as a shared and therefore limited phenomenological ontology. These being two distinct Epoché.^[4][5] Here the substance or essence of things is unlimitely indeterminate outside of noesis or the processes of human consciousness (i.e. value is given only as an noetic human conscious construct). Where as Aristotle and Hellenistic philosophy holds that the whole of an object has ousia or essentials that are the basis for determency.

Christianity

Eastern Othodoxy Christianity

См. также: Vladimir Sergeyevich Solovyov и N.O. Lossky.

Faith (pistis) is sometimes used interchangeable with Noesis in Eastern Christianity. The noesis is the activities of the nous or spirit. Faith being characteristic of the noesis or noetic experience of the nous or spirit. Faith here being defined as intuitive truth, meaning as a gift from God, faith is one of God’s uncreated energies (Grace too is another of God’s uncreated energies).^[6] Noesis is the internal faculty, as faith, in which one faces the unknownable or randomness of the future. The God in Trinity is uncreated or incomprehensible in nature, being, substance or essence.^[7] Therefore in Eastern Christianity, unlike in Western Christianity (see Actus et potentia), God’s essence or incomprehensibility is distinguished from his uncreated energies. This is clarified in the Essence-Energies distinction of Gregory Palamas.^[8] Faith here beyond simply a belief in something. Faith here as an activity or operation of God working in and through mankind. Faith being a critical aspect to the relationship between man and the God, this relationship or process is called Theosis. Faith as an operation in contemplating of an object for understanding.^[9] Mankind’s analysis of an objects properties: enables us to form concepts.^[9] But this analysis can in no case exhaust the content of the object of perception. There will always remain an «irrational residue» which escapes analysis and which can not be expressed in concepts: it is this unknowable depth of things, that which constitutes their true, indefinable essence that also reflects the origin of things in God.^[9] As God in Trinity, as the anomalies of God’s essence or being. In Eastern Christianity it is by faith or intuitive truth that this component of an objects existence is grasp.^[10] Though God through his energies draws us to him, his essence remains inaccessible.^[10] The operation of faith being the means of free will by which mankind faces the future or unknown, these noetic operations contained in the concept of insight or noesis.

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Noesis is also:

• The name of the Thessaloniki Science Center & Technology Museum,^[11] Greece.
• The name of a Philadelphia-area rapper and the front man for the band, Philadelphia Slick^[12].
• The journal of the Mega Society, a high IQ society.
• The name of a piece by Swiss contemporary composer Hanspeter Kyburz.
• The name of Portuguese Company: Noesis Portugal — Consultadoria em Sistemas de Informação, SA http://www.noesis.pt.
• The name of First IT Finishing School of Central India http://www.flair-solution.com/Noesis.aspx.
• The name of a song by the Japanese pop artist Gackt Camui.

См. также

• Franz Brentano
• Bernard Bolzano
• Maurice Merleau-Ponty
• Vladimir Solovyev
• tacit knowledge
• Intuitionistic logic

Примечания

1. ↑ Энциклопедия Философии-Феноменологии Стэндфорда
2. ↑ If we look deeper into the nature of things, a virtuous friend seems to be naturally desirable for a virtuous man. For that which is good by nature, we have said, is for the virtuous man good and pleasant in itself. Now life is defined in the case of animals by the power of perception in that of man by the power of perception or thought; and a power is defined by reference to the corresponding activity, which is the essential thing; therefore life seems to be essentially the act of perceiving or thinking.
3. ↑ The Blackwell Dictionary of Western Philosophy Edited by: Nicholas Bunnin and Jiyuan Yu eISBN 9781405106795 [1]
4. ↑ Stanford Encyclopedia of Philosophy-Edmund Husserl [2]
5. ↑ Husserl and Heidegger on being in the world By Søren Overgaard Published by Springer, 2004 ISBN 1-4020-2043-0, 9781402020438 pg 82-85 [3]
6. ↑ Glossary of terms from the Philokalia pg 430 Palmer, G.E.H; Sherrard; Ware, Kallistos (Timothy). The Philokalia, Vol. 4 ISBN 0-571-19382-X Faith- not only an individual or theoretical belief in the dogmatic truths of Christianity, but an all-embracing relationship, an attitude of love and trust in God. As such it involves a transformation of man’s entire life. Faith is a gift from God, the means whereby we are taken up into the whole theanthropic activity of God in Christ and of man in Christ through which man attains salvation.
7. ↑ The Mystical Theology of the Eastern Church, by Vladimir Lossky SVS Press, 1997. (ISBN 0-913836-31-1) James Clarke & Co Ltd, 1991. (ISBN 0-227-67919-9) pg 21 pg 71
8. ↑ The Mystical Theology of the Eastern Church, by Vladimir Lossky SVS Press, 1997. (ISBN 0-913836-31-1) James Clarke & Co Ltd, 1991. (ISBN 0-227-67919-9) pg 71
9. ↑ ^{1 2 3} The Mystical Theology of the Eastern Church, by Vladimir Lossky pg 33 SVS Press, 1997. (ISBN 0-913836-31-1) James Clarke & Co Ltd, 1991. (ISBN 0-227-67919-9) pg 71
10. ↑ ^{1 2} The Mystical Theology of the Eastern Church, by Vladimir Lossky pg 33 SVS Press, 1997. (ISBN 0-913836-31-1) James Clarke & Co Ltd, 1991. (ISBN 0-227-67919-9) pg 71
11. ↑ Νοησισ — Κεντρο Διαδοσησ Επιστημων Και Μουσειο Τεχνολογιασ
12. ↑ Philadelphia Slick " Home

Further reading

• On the Inner Nature of Things and on the Purification of the Intellect: One Hundred Texts by Nikitas Stithatos (Nikitas Stethatos) The Philokalia volume four Palmer, G.E.H; Sherrard, Philip; Ware, Kallistos (Timothy). ISBN 0-571-19382-X