Phenomenological Reduction: a Theological Refutation?

Note: this article is intended for philosophy and theology nerds, and them alone!

I am suspecting that “the phenomenological reduction” is not possible when it comes to eating (an apple, or the consecrated Body of Christ, for example). It seems to work for vision, but not for eating. If I “bracket” the existence of the apple (while eating it), then am I not also led inextricably to “bracket” the existence of the tongue, teeth, throat, and stomach which touches them? They are “like objects,” after all. (Or something like that.)

Aristotle may have known this in advance, as evidenced by his words in _De Anima_ II.9-11. There he says that touch (which subsumes taste & smell, such that, ultimately, there are only 3 senses) “proves the existence of the soul” because for it alone among the senses is the “third thing” (required for sensation to work) the actual human body. (He is here assuming that since the body cannot be the thing which does the experiencing, the only option left is to say that the soul is the thing that does the experiencing.)

Which means that the body cannot be bracketed while eating, period. Which means that the apple cannot be bracketed. Which means that the phenomenological reduction does not work with respect to eating.

Which means objects exists.

No wonder Christians (as opposed to Greeks, who privilege vision, & Jews, who privilege hearing) privilege eating (and hence touch).

Grateful to John Milbank & Catherine Pickstock for their emphasis on the sensation of touch (in their book on Thomas Aquinas, Truth In Aquinas).