Issue #54

Abstract: In the context of Kant’s differentiation of judgments into analytical and synthetic, where the latter are divided, in turn, into a priori and a posteriori, it is proved that a necessary condition for the possibility of synthetic judgment is a combination of two groups of dialectically opposing data, qualified as a priori and a posteriori, where the data of both groups are essentially symbolic meanings. The conclusion is made about the exceptional symbolism of reason. It is shown that the Kantian taxonomy of judgments is not valid. The role of intuition in cognition is considered, and its primary importance is established. It is stated that the fundamental laws of nature, which are classical examples of synthetic judgments, are purely intuitive, and intuition itself is nothing more than a transcendence to spiritual reality, which implies that reason is not of natural origin, but spiritual. It is pointed out that it is the synthetic concept of transcendence that removes the opposition established by Plotinus, “I am I” and “I am not I,” where self-awareness, which removes the dialectical opposition of thinking and intuition, acts as an organon of spiritual reality. It is noted that in philosophical discourse it is extremely important not to confuse ontological and social differentiations, which is possible only when the relevant distinctions are considered in dialectical connotation. It is established that the category of justice has an exclusively social context, while freedom has a purely ontological one. Through the concept of freedom, the dialectical opposition of Good and Evil is removed. Based on the generalization of the experience of using the dialectical method, it is concluded that dialectics is an absolute ontological and epistemological universe with the status of the main universal law, the correlate of which in Christianity is the Christian Trinity, which is due to the eternal splitting of spiritual essence. The phenomenon of faith and the associated distinction of Truth are considered from a dialectical perspective. The latter, as follows from a meaningful analysis, is synonymous with God. Both faith and Truth have positive dialectical hermeneutics, which indicates their objective significance. This is also true of immortality, which forms a dialectical triad with the distinctions of soul and body.