ABSTRACT

The paradigm of enfolded-unfolded (complicatio-explicatio) introduced by Nicolas of Cusa, poses a puzzling question: why and how are the enfolded and unfolded equal to itself and to each other (coincidentia oppositorum), adding nothing to itself while unfolding, and losing nothing while enfolding? That question had not been answered so far, since European philosophy, science, and thought in general followed a different, linear paradigm of deducing knowledge from first principles. The problem with that paradigm is that the First is always a posed, and therefore arbitrary, piece of knowledge not deduced and not justified by a chain of argument resting on that First principle. This does not violate scientific rationality, though it does contradict philosophy’s strive for final clarity and justification of any of the first principles. As for the enfolded-unfolded paradigm, it does comply with that philosophical quest for the final justification, since it avoids introducing anything arbitrary. This paradigm is elaborated along the lines of the tselostnost’ (integrity, entirety) and svyaznost’ (linkedness, cohesion) categories of Russian thought to provide a rational ground for applying the enfolded-unfolded paradigm in philosophy, the humanities, and the sciences. It opens up a new perspective for studying the human mind as a sense-positing activity without reducing it to brain-and-body neuroprocesses.

摘要

库萨（Cusa）的尼古拉斯（Nicolas）提出的“展开-展开（compliatio- explicatio）”范式提出了一个令人困惑的问题：为什么展开和展开的自身和彼此相等（巧合）），展开时不添加任何内容，折叠时不添加任何内容？到目前为止，这个问题尚未得到回答，因为欧洲的哲学，科学和思想总体上遵循了一种不同的线性范式，即从第一原理推论知识。该范式的问题在于，“第一”始终是一种构成的知识，因此是任意的，不是基于该“第一”原理的一连串论证推导出来的，也不是合理的知识。这并没有违反科学的合理性，尽管它确实与哲学为最终清晰性和任何第一原则的辩护相抵触。至于展开的范式，它确实符合对最终证明的哲学追求，因为它避免了引入任何随意性。该范式是按照俄国思想的tselostnost '（完整性，整体性）和svyaznost '（联系性，凝聚力）类别为在哲学，人文科学和科学中应用已展开的范式提供了合理的基础。它开辟了一个新的视角，将人类思维作为一种感官活动来研究，而不将其简化为大脑和身体的神经过程。