Posted on: September 8th, 2015 Husserl & the Ideological Hegemony of “Science”

A friend recently pointed me to an article delivered by one Grant Franks at St. John’s College in the late 1990’s, which deals with the relationship between ancient thought and modern thought.

In the article, Franks discusses Edmund Husserl’s appraisal of the origins of modern science: “In the Crisis of the European Sciences, Husserl argues that Descartes and Galileo—or more accurately, the scientific enterprise they launched—are responsible for the “most portentous upheavels” of twentieth century European civilization. Franks continues:

This lamentable situation has come about because of a dual expansion and contraction of the domain of scientific knowledge. The realm of science has grown insofar as the new methodical natural science claims to be a mathesis universalis, encompassing all possible knowledge. On the other hand, since the scientific demand for rigor cannot be imposed on all fields of human interest, whole regions of thought and inquiry—specifically all metaphysics and ethics—have been jettisoned and regarded as being unknowable, unscientific, and consequently uninteresting.

I’d argue that this denigration of metaphysics results in part from the novelty of one aspect of Descartes’ method of study as opposed to that of Aristotle. For the ancient Stagirite, the recommended approach to knowledge is to begin with what is most knowable to the human thinker, and to proceed from there to what is most knowable in itself. In this manner Aristotle advocates beginning with realities that the human mind can lay hold of, even if those objects of study (physical objects, concepts, texts, syllogisms, whatever) are somewhat hazy and vague. Try to grasp hold of the object, Aristotle advocates, and see if you can make progress with it, see if you can gain some sort of clearer insight.

For Descartes, however, this approach already gets off on the wrong foot. For him, human reason cannot even countenance an object unless it is clear and distinct, unless it is amenable to “clear and distinct ideas.” What could possibly be more clear and distinct that the numbers and objects of mathematics, now (by the 16th century) stripped down to their bare, instrumental “essentials”? (By “instrumental” I mean a notion of number stripped of all premodern numerological theory as advocated by such diverse parties as the Pythagoreans, Plato, neoplatonists such as Boethius, and Renaissance thinkers of various stripes. Now, for Descartes, numbers have absolutely no concrete content on their own; they are mere instruments which serve the purpose of conducting operations on nature. They are mere tools.)

Husserl advocates a return, for the purposes of this specific discussion, to Aristotle’s method of mathesis. In so doing he proves himself an ally to anyone interested in undermining the ideological hegemony of the modern “science” of the (post)modern West in our time.

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