The concept of "entanglement" in the philosophy of A. Noë

The subject of this article is the philosophical analysis of the concept of "entanglement," as presented in the work of contemporary foreign philosopher A. Noë, titled "Everything is Entangled: How Art and Philosophy Make Us Who We Are." Currently, within the framework of domestic philosophy, A. Noë's work has not received adequate reflection, making the reconstruction and contemplation of the author's position presented in the book relevant. The paper outlines the philosophical potential of the category of "entanglement" and analyzes its ontological and epistemological aspects. The logic of the work suggests the reception of A. Noë's philosophical position and its comparative analysis, comparing it with the philosophical directions that have emerged within the framework of "new ontologies." A. Noë's ideas are compared with D. Haraway's concept of "tentacularity" as well as with object-oriented ontology. Special attention in the article is paid to the analysis of the role of art and philosophy as "reorganizing practices." The methodology of the research presented in the article is based on the use of systemic and dialectical approaches, which allows for the identification of characteristics and contradictions in the presented concept of "entanglement." The systemic approach reveals "entanglement" as a multi-level structure of interrelated elements (biological, technological, cultural). The dialectical approach complements this analysis by uncovering internal contradictions in the realization and understanding of "entanglement." The author concludes that A. Noë interprets the concept of "entanglement" as an epistemological and aesthetic phenomenon. The fact of "entanglement" in A. Noë's interpretation goes beyond the claims that everything is "connected" or "determined." The article notes that, despite its shortcomings (lack of conceptual clarity, metaphorical nature, and eclecticism), A. Noë's concept of "entanglement" has heuristic potential for describing the diversity of human and world relations, as well as the peculiarities of aesthetic experience as a universal optic of knowledge. A. Noë's concept of "entanglement" does not seek to take the form of a finished philosophy, a political manifesto, or a foundation for ecological discourse; it avoids the extremes of new materialism and the object-oriented approach, offering a balanced position in which the concept of "entanglement" becomes the basis for critiquing anthropocentrism while maintaining the special role of humans as active subjects. In A. Noë's concept, philosophy and art emerge not only as practices of reorganizing our experience but also as an optic for understanding "entanglement."

anthropocentrism, new ontologies, entanglement, reorganization, symbiosis, tentacularity, art, philosophy of complexity, aesthetics, enactivism