Genology

The basic principles of henology:

• The indivisibility of the One (like monads);
• The factuality of one (unit) as quantity. The number “one” is a number and a principle on the basis of which the origin and dimension of everything can be laid down and determined (numerical monism);
• The emanation of being from the One;
• Association of elements as a single whole (singularity - agglomerate);
• Ascent to the One, i.e., the singular reduction of the existing (being), the suspension of discourse as a radical apophasis.

For the first time, the term “henological” was used in 1943 by the British theologian E. Mascall, using it to refer to the so-called ontological evidence of the existence of God Thomas Aquinas, in which the unity of the personality of God arises as the basis of the multiplicity of things. Etienne Gilsson, the French philosopher and theologian, used the term énologie in 1948 to denote the neoplatonic unity of thought within the framework of the European-Christian medieval tradition, to distinguish it from the Christian ontological idea and formulated the conclusion: “to be is something other than to be one " ^[2] . In the philosophical circulation, the concept of “henologi” was first introduced by the Norwegian historian of philosophy Egil A. Viller , who separates it as a designation of the unity and initial source of the homological doctrine (One) from the ontological principles of being and existing.

The main points of henology go back to Plato’s dialogue “ Parmenides ” (the so-called 1st hypothesis). The One is characterized by Plato exclusively in apophatic terms. Almost the only positive thesis of the 1st hypothesis of the dialogue "Parmenides" is the idea of ​​identity, going back to the position of the One in the sense of unity, which had a significant impact on the subsequent development of philosophical thought. In accordance with the provisions of the 2nd hypothesis, the existing one (the one-many, the one-is) is being , more precisely, as M. Heidegger summarized much later, being ^[3] , that is, the one that sets the preconditions for temporal deployment yourself, emanations into much . Genology was developed in detail by the founder of Neoplatonism, Plotinus . Single Plotinus described as Super-Being (ὑπερούσιον).

Jamblichus identified the One with Aikton - the "first perceived child", which is worth reading silently ^[4]

The key idea of ​​henology is the idea of ​​the One, which is the hidden, apophatic source of all things. The One is eternal, timeless, it can be characterized only by negative definitions.

The fundamental difference between the source of being and the ontology of ancient philosophers, in the modern history of philosophy, is known as the antithesis of the One and being (the one - a lot of εν πολλα gives rise to a reflective mind), or a henological difference ^[5] . Genological difference: between the One as Super - Being and the non- being of being; and being as being of being. The difference between Super-Being as a simple unity and peace outside of being, and being as a volatile plurality.

The question of the One is traditionally believed to date back to Parmenides , the founder of the Eleat school and Greek metaphysics. Parmenides is represented as the main participant by Plato in the dialogue of the same name. Although, if we can reliably judge how the Unified Parmenides understood, and what the followers of Plato put into this concept, then we can see a number of significant differences. Of course, the real Parmenides did not use the concept of transcendence (then, of course, there was no such concept), and Parmenides taught the One as a whole, embracing everything, even though it was alien to everything because of its monumental totality. At that time, the Platonic doctrine of the One is radically different. Historical Parmenides spoke of the One in cataphatic, i.e. affirmative, terms. Plato refuses the One in the status of being, integrity and any attributes.

In the first hypothesis of the dialogue of Plato “Parmenides” from the second part of the dialogue, the participants examine in detail the One.

“The first hypothesis (137c - 142b):“ If the one is one, ”leads to the conclusion that the one has no parts and, therefore, is not the whole; not being whole, it has no beginning, no middle, no end and, therefore, is infinite; it is neither in the other, nor in itself — it is nowhere; it does not move or rest; it cannot be identical with either another or itself, for identity implies correlation; finally, the paradox: if the one is one, then it does not exist, for being and one are not the same. It is unknowable and inexpressible: “There is no name, no word for him, no knowledge of him, no sensory perception of him, no opinion” (142a). The first hypothesis of Parmenides is the source and model of all apophatic theology and dialectics, from Proclus and Pseudo-Dionysius the Areopagite to the German mystics ( G. Suzo , I. Tauler , M. Eckhart ). Every word about the absolute as such can only be a negation (i.e., an apophasis). What on the other side of the world is nothing of this world is nothing from the point of view of the world ” [1] .

Therefore, the paradoxical conclusion of henology at the dawn of the formation of Platonism is that the One does not even have being, i.e., the One, in some way, is non-being (but not supposed to be non-being as such).

So, henology is an important (if not the most important) science of nothingness and nothing.

If henology acts as a kind of methodological core of the metaphysical systems of the vertical topic, then the main actor, stitching the metaphysical hierarchy, is the logo . Numenius , partly following the early platonist Xenocrates , speaks of the “three gods” - the Uncreated Father (πατέρας), the Creative Logos (λόγος ποιητής) and the Created Cosmos (ποίημα) ^[6] .

In the fifth treatise V "On the fact that intelligible things are not outside the mind, and on the good" Enneada Plotin characterized the One as such Super-Being, the pale trace of which is being ^[7] . Plotinus affirmed that in thinking of the One, we think the same as the Good ^[8] .

Chenology was further developed in the writings of the Neoplatonists (Proclus ^[9] , Damascus ^[10] ), as well as thinkers and philosophers who in one way or another were influenced by the ideas of Neoplatonism ( I. Eriugen ^[11] , N. Kuzansky ^[12] , I Boehme ^[13] , F. Schelling ^[14] , G. Hegel ^[15] ), F. Schlegel ^[16] .

In the Neoplatonic doctrine, one should note the triad of monet stay (μονη), proodos origin (προοδος), epistrophic ascension (επιστροφη). The constancy of the higher apophatic One, cosmogonic origin (emanation) and return to the One (kenosis, tawhid, theosis). The eternal development, emanation of everything from the One is accompanied by a return to the original source - the so-called. henosis. Genosys (ενωσισ) is “a return to the pre-existent unity” ^[17] .

The One is present in the souls as immanent transcendence, Proclus states that the genosys "puts the one of the soul in the Divine One itself and combines our energy with the energy of the gods. At this moment we belong not to ourselves, but to the gods, we abide in the light of the gods and are surrounded on all sides It’s the limit of true prayer, which allows us to combine return with a stay and to reincorporate everything that has happened from the divine One into this One itself, declaring the light enclosed in us as the light of the gods " ^[18]

Eriugena called the One “the creative uncreated principle,” N. Kuzansky developed the concept of combining opposites in the One, where all visible contradictions between the incompatible are resolved.

R. Guenon shared potentially creative and potentially non-creative being.

Schelling at the core of his philosophy establishes the thesis A = A (philosophy of absolute identity).

Assuming the principle of the One at the basis of all that exists as one single concept - the pure being of the Absolute Idea , Hegel builds his philosophical system as a process of its subsequent development-definition.

Researcher E. Dodds believed that "the concept of the One, as Plotinus himself clearly understood, can be reached by dialectical ascent; and ... since the element of personal mysticism is absent both from the representatives of the Ancient Academy and from fragments of Neo-Pythagoreans (before until we turn to Numenion.) Dialectics, as we see in Parmenides, can only tell us what the One is not. This cumbersome accumulation of negative characteristics can fully satisfy metaphysics, but, according to Inge's correct remark (Ing e) no one can worship a negative particle. The absolute of a philosopher can become a deity as an object of knowledge of God only by one way or another accessible to human consciousness. However, already at the time of Empedocles, everyone recognized that this is known only by the similar. Therefore, the ultimate principle of unity in the universe accessible, if at all possible, be accessible, only to some ultimate principle of unity in man. And this access must be super-rational: as cosmic unity is beyond the cosmic mind, so embodied unity must surpass the embodied mind.

Therefore, the highest act of cognition cannot be reduced to the ordinary cognitive act; it should consist in instantaneous actualization of the potential identity of the Absolute in a person with the Absolute outside it " ^[19] .

The natural, intuitive and conscious tendency towards the One, the Good received the name Synderesis:

"Synderesis - researchers believe that synderesis is the product of the contamination of two distorted Greek words συντερειρηςιν, literally," content in something ", gathering in one place and συνειδησις, literally," common ideas ", knowledge shared by several people." Bonaventure interpreted synderesis as the natural inclination of the soul for good " ^[20] .

The primary source of the concept of “synderesis” was the image of a single canvas covering many people (Plato, Parmenides, 131b).

Thus, the apophatic One can be explored by a tool that is close in meaning to intellectual intuition.

Here it is worth recalling the words of Diotima from the Platonic dialogue “Feast”:

“Who, guided by the path of love, will contemplate the beauty in the right order, he, having reached the end of this path, will suddenly see something surprisingly beautiful in nature, the very thing, Socrates, for which all the previous works were undertaken, something, firstly , eternal, that is, knowing neither birth, nor death, nor growth, nor impoverishment, and secondly, not something beautiful, but something ugly, not once, somewhere, for someone then it is comparatively beautiful with something, and at another time, in another place, for another and ugly in comparison with another. This will appear to him not in the form of a person, hands or other part of the body, not in the form of some kind of speech or knowledge, not in something else, be it an animal, the Earth, the sky or something else, but by itself, it is always uniform in itself; yet other varieties of beauty are involved in it in such a way that they arise and perish, but it does not become more or less, and it does not experience any influences. rose to the youths over individual varieties of beauty and began to comprehend the beauty itself, that Scarlet, almost at the goal " ^[21] .

Among the most important contemporary scholars of chenology, it should be noted the Norwegian philosopher E. Viller , who published in Oslo in 1993 a two-volume study-reader “The Doctrine of the One in Antiquity and the Middle Ages” (Russian translation, 2002).

Unified - concretization of the "Unified" category. Here, the Absolute, or God, is thought of as the One, i.e. One who is one. Thus, the distance of the subject of unity with respect to unity as such is already outlined ("Detachment" by M. Eckhart).

One is One who is one. But the One who is one must be thought in his freedom in relation to this unity itself. This is, first of all, the One who can affirm himself as One, and can refrain from this act (Radical Subject). This is the freedom of the One in relation to oneself. The only question is to whom ultimately this freedom belongs. Only He who can metaphysically performatively be silent about his unity (apophasis) can make himself one. Only One Who possesses the power of silence in an absolutely detached manner, i.e. without any metaphysical intentionality, i.e. Silent as such. The One is the Silent, freely positioning himself as the One ^[22] .

The basic principles of henology contain the basic idea of ​​any developed dialectic, namely, the identity of "being" and "non-being" or the identity of something and nothing. As long as we are within the bounds of an object, we can move from one point to another and thus apply the category of difference. But let us imagine that we have already exhausted our entire subject and that all this subject we are studying is being in its extremely generalized form. Then there will already be no other being and something else where we could go and compare the point we are occupying with this still new, assumed by us point. If being taken as a whole, then we have nowhere to go and there is nothing to compare this being with. But if being has nothing to compare with, then, therefore, it is impossible to ascribe to it any properties or qualities, that is, it ceases to be being and turns for us into non-being. This very dialectic of being and non-being Plato just has in mind in his doctrine of the sun. This sun is so high a light for him that there can no longer be any other light; sunlight turns into total darkness ^[23] .

The tendency to the One, to the hierarchical construction of the world determines the political discourse. In the philosophy of the One, obedience ... is primary, that is, political relations are the relations of obedience; it is not a relationship of realization of abilities ^[24] .

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