von Brück Michael
Acta Hist Leopoldina. 2014(63):539-60.
Carl Friedrich von Weizsäcker's thought is centred around the idea of the unity of reality. He tries to express this idea in his interpretation of quantum physics as well as on the background of neoplatonic thinking. Even his interest in Indian philosophies is based on this concept that would overcome the dualism of mind and matter as well as the dualism of subject and object. On this basis he also tries to reflect on his own inexpressible "mystical" experience in Tiruvannamalai, India, interpreting it with the help of the experience he has been told about by the Indian thinker Gopi Krishna. This is the concept of prana (vital energy) that he uses to find a common terminological ground for physical and mental events. According to Indian Advaita Vedanta, the non-dualistic interpretation of the Vedantic scriptures, reality is based on a non-dual oneness that is self-reflective, transparent and neither immanent nor transcendent but beyond any category. It is pure bliss in its self-expression. Human "mental" experience is a reflective mode of this one reality, subject and object coincide. The result is a holistic psycho-somatology. In view of these ideas Weizsäcker reformulates the notion of "matter". It is less an interaction of particles with specific mass than a non-dual net of interrelations and information, and this would correlate with a concept of mind (consciousness) that could be conceptualized as the energy of self-reflectivity in that very process.
卡尔·弗里德里希·冯·魏茨泽克的思想围绕着现实的统一性这一理念展开。他试图在对量子物理学的阐释以及新柏拉图主义思想的背景下表达这一理念。甚至他对印度哲学的兴趣也是基于这一概念，该概念将克服心物二元论以及主客二元论。在此基础上，他还试图反思自己在印度蒂鲁文纳马莱难以言表的“神秘”体验，并借助印度思想家戈皮·克里希纳告诉他的体验来进行解读。这就是他用来为身心事件找到共同术语基础的“普拉那”（生命能量）概念。根据印度不二论吠檀多派，即对吠檀多经文的非二元论阐释，现实基于一种非二元的合一，这种合一具有自我反思性且透明，既非内在的也非超越的，而是超越任何范畴。它在自我表达中是纯粹的极乐。人类的“心理”体验是这一现实的一种反思模式，主客合一。结果是一种整体身心学。鉴于这些理念，魏茨泽克重新阐释了“物质”的概念。与其说物质是具有特定质量的粒子间的相互作用，不如说是一种非二元的相互关系和信息网络，而这将与一种心智（意识）概念相关联，这种心智（意识）在那个过程中可被概念化为自我反思性的能量。
