Paul Feyerabend's "natural philosophy"
Lorenzo Ravagli
Paul Feyerabend, a leading philosopher of science of the 20th Century, deals in his posthumous fragment of a natural philosophy with the relationship between myth and logos. This relationship is "one of the great themes of the philosophy of the twentieth century and the present. It is by no means been settled that the transition from the 'mythical \u0026lt;to> logical \u0026lt;written level of consciousness, as reflected in the Greece of the 7th to 5 century BC, occurred actually happened. "(Timo Kölling Leopold Ziegler, a key figure within the thinking of Ernst Juenger and Friedrich Georg Jünger ).
Similar Steiner in 1895 in his book, Goethe's belief , Feyerabend sees in the philosophy of Parmenides the beginning of a centuries-long odyssey of Western thought. "A true odyssey must pass through the mind, a long chain of errors, before it again approaches the real world and recognize the traits in her, have described the creation and development of myths, once so lively. The odyssey begins with Parmenides ... Parmenides is the man of steady and purely descriptive rather than conceptually formulated laws Sequences of events and uses the so-reality and world experience, thought and perception, knowledge, and act decisively separated from each other ... Him the science of faith owes an eternal laws and the axiomatic representation, which is now regarded as the general basis of understanding "Not much different from Steiner wrote in 1895:". In a fateful moment in a Greek thinker from a motion seized in the human sense organs. He began to believe that these institutions to the people the truth about supply, but that they deceive him ... It will be hard to tell in which his head firmly sat down this mistrust first. We met him in the Eleatic school of philosophy ... As the most important figure of this school appears Parmenides. For he has learned with a focus like no one before him that there are two sources of human knowledge. He explained that the impressions of the senses are lying and deception, and that man come to understand the true only by pure thought, referring to the experience no consideration could. By the way this view appears on the thinking and sensory experience in Parmenides, had many subsequent philosophies instilled a developing illness from which the Postdoctoral education today. Suffers "
Parmenides turned away, according to Feyerabend, the mythical world view that even in Hesiod Cosmogony be seen. In this world view are not only the animal and plant kingdom, but also the people and the cosmos terms of evolution, which nothing escapes. Space, time and material change with the laws which they determine creative transformations are commonplace. Each part of the world has a story that explains its own structure, developmental series combine the living and inanimate, scattered and overall lead of cosmic disasters stages of sleep, in which hold enormous forces disrupting the balance to other disasters, caused by a fault the equilibrium state. "Train to train," so Feyerabend, "repeated the modern Cosmogony and cosmology ... the general principles of the ancient mythical theories, and even the modern theory of catastrophes and in between finds balance lying in the story of the titanic struggle and the taming ... the Titans by a mighty God ... a mythological analogy. "Even the animation of the world, the existence of creative power in the non-living matter, the subject always in continuous flow of new forms in this world, a basic understanding of the myth," is now recognized finally as a right. "
This idea of implicit knowledge of myth, to which the scientific development leads to long detours first finds, are also at Steiner. In 1906, he remarked in a lecture: "The real myths come from the insiders as the creation ... And they turn to the myths, they have their terms by, today's science. In science they confront the same truths - the truths of evolution contained in the myths. Therefore, the remarkable consistency of the development concept is understood more deeply with the most ancient teachings of mankind. (GA 96, p. 137, 1906)
The parallels could still pursue, such as when comparing the views of Aristotle by both authors, who would preserve the Western philosophy, according to Steiner before Parmenides Errors can and took from the perspective of Feyerabend's the "grand experiment" to build a cosmology, "which all hold very close to the view that the arguments of Parmenides is just, and yet rich enough to the many new facts" research record in itself. Similar is the interpretation of Bacon by the two thinkers.
Only in the course of the 20th Century, so Feyerabend, one has again seen, "has the idea of an immutable law or of an absolutely stable element only approximate validity, that the basic form of matter is the movement that this movement encompasses all areas of life, Revitalized connects with inanimate, and that the universe as a whole with all its laws it is subject. All these ideas are expressed in Hesiod will not be surpassed clarity "This view of the abysmal dynamic structure of reality, Steiner brought in connection with Goethe in 1890 expressed". The sensible world is the sum of the metamorphosierender perceptual content without an underlying matter ". (Read about it in his introductions to Goethe's scientific writings ).
a clear plea contains incommensurate Feyerabend's study to the recognition of the mathematical and rational interpretation of the world, but none the less original Form of reality experience of the mythical consciousness, "swarming of the world, intervention of the gods, 'openness' of mental life are not the prejudices or errors or results of a superficial approach, they are clearly identifiable parts of the world experience and their elimination is the removal of important knowledge. "The world, Feyerabend," appears to these early thinkers really as a 'you' and not as an 'It', the sky is \u0026lt; a 'picture book and not' a 'arithmetic book, every phenomenon described is> \u0026lt;present > is perceived, "and treated accordingly."
The fragment ends with a visionary outlook. In the presence of a new natural philosophy and science in the making. In it, the means of scientific research to facilitate a process used to "man and nature to a higher, but not totlitären unit merges. In this process, man loses his freedom or even that level of knowledge he needs to address its problems in an ever changing social and natural environment. Yet even he wins this knowledge to the exclusion of broad areas of his humanity and rape of nature that surrounds him. Sympathy with this natural, intuitive understanding of the manifold Life they contain, full development of self are essential parts of the new philosophical and mythological science, that we now only dimly on the horizon. "
What envision the philosophers of science here is nothing other than that the form of a spiritualized science Anthroposophy seeks: a synthesis of logos and myth merge in subjectivity and objectivity, image and concept, life and reflection to a new higher unity.
Literature:
Paul Feyerabend, natural philosophy
Timo Kölling, Leopold Ziegler: A key figure within the thinking of Ernst and Friedrich Georg Jünger
Lorenzo Ravagli, rise to the myth: a way to heal the soul in an apocalyptic time
This is a feed of Anthro.Blog. Current events from an anthroposophic perspective. 
0 comments:
Post a Comment