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The dissertation investigates how the distinction between primary and secondary qualities is fundamental to the mind-body problem and the quest for the nature of perceptive qualities. Contemporary accounts of the nature of colors hold that colors are either: 1. in the mind, projected upon reality (projectivism) 2. confused concepts that do not straightforwardly correlate to anything in reality (eliminativism) 3. qualities of worldly objects (naive realism or physicalism) 4. dispositions that cause the respective perceptions (dispositionalism) These theories seem to be radically different for they contradict each other ontologically. Under the surface, however, they share the same root. The dissertation shows that all four theories have been discussed since the time of Galileo. They are the result of a distinction philosophers have widely agreed on thenceforward, namely the distinction between what Locke calls “primary” and “secondary qualities.” According to it, experiences or ideas of secondary qualities must be produced by configurations and movements of particles constituted of primary qualities. In spite of subscribing to this claim, philosophers such as Descartes and Locke also claim that the connection between primary qualities and ideas of secondary qualities is inconceivable. The combination of these two claims is the “paradox of the primary-secondary quality distinction.” The philosophical disputes around the distinction usually ignore the “hard problem” of inconceivability and instead circle around the above described four different types of explanations of secondary qualities in terms of primary qualities. These explanations contradict each other ontologically, but nevertheless they share a common origin: the view that the empirical world is mathematical. Edmund Husserl claims that this conception entails a profound confusion. He sets out to explain the confusion through a genealogy of the “mathematization of nature.” In an exegesis of The Crisis of the European Sciences, I distinguish four steps of mathematization: 1. generalization 2. idealization 3. formalization 4. symbolization The combination of these steps leads to, in Husserl’s assessment, a confusion of theoretical entities with the experiential world. Contrary to what is often thought, the concept of the lifeworld is not simply a belated response to Heidegger, but Husserl’s ultimate expression of his lifelong study of the relation of mathematics and experience. He contends that the incomprehensibility of the connection between original experience and the scientific world leads to a crisis of the foundation and significance of philosophy and science. The recovery of original experience is for Husserl thus not only a way to avoid philosophical misunderstanding of the results of science, but also an answer to a profound crisis of meaning. Husserl’s genealogy of mathematization allows for a neat explanation for why the paradox seems unavoidable. Ideas of secondary qualities are not directly mathematizable, and therefore it seems that they must be produced by primary qualities. Yet, this seems inconceivable because the results of mathematization are compared to something categorically different, namely experiential qualities. While it would be futile to look for direct correlates, the genealogy of the development of the paradox shows a way to a differentiated understanding of the relation of experience and the scientific concept of the world.
Italian Congress of Philosophy of Science "Husserl a Milano", International Center of Philosophy Resercher of Insubria University
Ruth Castillo THE PHENOMENOLOGY OF HUSSERL AND THE DYNAMISM OF PHYSICS Abstract2017 •
In reviewing the history of science, it shows indisputable progress and development. The episodes that frame each discovery reveal the environment under which the man of science threw his results. From the Greeks to the present physics, reality and with it phenomena, we are presented before the senses, leaving to science, to distinguish the apparent from the real. Based on the success of science in this historical development, Husserl in 1900 exposes in his Logical Investigations, a method that would substantiate philosophy against the individual sciences, with mathematics to head. Despite the criticism of Husserl, about founding a method that leads to a final or primal criterion or fundamental science as well as establishing a method, the ideas of Husserl glimpse importance as to the effectiveness of the knowable thing so sensitive and even this is a sighting on the dynamism that has the structure of science, and the importance of the history of science. In this sense this work is directed, pointing to the ideas of Husserl that sustain the future of the work of science, in particular of physics. Keywords: dynamic, observer-phenomenon essence.
Proceedings of the International Conference “Humanities and Social Sciences Today. Classical and Contemporary Issues” – Philosophy and Other Humanities: Mihai-Dan Chiţoiu, Ioan-Alexandru Tofan (Editors)
The Idea of Rigorous Science in Husserl’s Phenomenology and its Relevance for the other Sciences2015 •
In this paper I intend to grapple with the idea of philosophy as rigorous science from the point of view of Husserl’s phenomenology in order to show that this idea may have an important contribution to the way in which the scientific character of sciences in general, and of human and social sciences in particular, is being conceived. As rigorous science, phenomenology emphasizes and investigates the a priori context of other sciences. In this way, it plays a vital role in the development of every particular eidetic upon which any sciences rely. This eidetic (or the eidetic layer of any mature science) embraces the goal and strives to reach the objective of determining the valid sense of the fundamental notions used by the scientist in his research, without, nevertheless, stirring a radical questioning of this sense and of the ultimate validity of these notions. To define them requires passing from the usual level of inquiring of that particular science (the processes of dealing with facts and experiments) to the level (or meta-level) of a radical reflection on the sense or the meaning of the basic notions of the science in question (its own foundations). Philosophy as rigorous science connects the researcher’s assertions not only to the empirical state of affairs envisaged by his work, but, moreover and in a fundamental way, to their noematic content, to their intrinsic intentional meaning. Therefore, the idea of rigorous science elaborated in Husserl’s phenomenology is heavy with the potential of clarifying the foundations and stakes of the research undertaken by the other sciences.
Ken Trotman Publishing
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