This is the kind of book one hates to review. Not because it is bad; it is an excellent work, rich and profound and relevant at least to: the scholar of half a dozen areas in the history of philosophy (from medieval through early modern, modern, Kant, post-Kantian, to the early analytic philosophy), the philosopher of language, the metaphysician, the philosopher of logic, and the epistemologist. But it is complex – much more complex even than your average 1069-page philosophy collection. Perhaps this is to be expected: one way to think of The Logical Alien is as a commentary (on steroids) of James Conant’s 1991 “The Search for Logically Alien Thought: Descartes, Kant, Frege, and the Tractatus”, itself a long, seminal, profound and – dealing as it does with history and theory and some of the heavyweights of the last five hundred years of philosophy – multitasking paper. The papers collected in the book are written for one third by different authors engaging with Conant’s 1991 paper, and for two thirds by Conant engaging with his former self and with each of the other contributors, occasionally with more than one at the same time. The parts of the book end up being so interconnected at so many levels, that it takes several readings just to find one’s way through it – never mind figuring out what to make of even one of the numerous debates involved or convey it to prospective readers with something resembling accuracy. Yet the book is as difficult to review as it is exhilarating to read. Once you get hooked up (and you do get hooked up), you won’t be finished for a long time.
The central question is taken from Frege and is simple enough: Is there such a thing as thought which is logical but whose logical laws are different from, and incompatible with, ours? Put this way, there would seem to be an equally simple answer: yes. Consider systems with different and incompatible rules of inference: in a classical setting, Excluded Middle and Full Double Negation are laws; in an intuitionistic setting, they aren’t – yet nobody from either camp seriously thinks that the other just isn’t thinking logically. After all, intuitionistic and classical logic are equiconsistent (a proposition is classically provable if and only if its double negation is intuitionistically provable). Of course there is a qualification to make in this case: some logical laws are in common. For example, Non-Contradiction – which in any case seems to be needed for concepts like ‘consistency’, ‘incompatibility’ and ‘disagreement’ to even make sense. What about, then, thought which shares none of our logical laws – not even Non-Contradiction? Conant’s original paper, and much of the discussion in the book, revolve around this insight: that since at least some of what we call logical laws are constitutive of thought as such, thought which does not conform to them is in fact not thought at all. In one form or another is attributed by Conant, past and present, to Frege, Wittgenstein and Putnam (or Putnam at some point of his career).
The insight – which we shall call the Insight – develops in interesting ways. Consider the following way of putting the central question: Are the laws of logic necessary? If the Insight is correct, then, one might say, they are. Not so – at least on the view Conant and his critics are interested in. Since what we call logical laws are constitutive of thought as such, logically alien thought is an impossibility. Discourse about it, then, is what Conant calls philosophical fiction (768). The contrast is with empirical fiction. The latter invites us to contemplate a scenario which happens not to be the case, but which ‘falls within the realm of the possible’. The former invites us to contemplate something which is not even possible. So that in philosophical fiction we ‘only apparently grasp what it would be for [the scenario] to obtain: its possibility can only seemingly be grasped in thought’. But, the view concludes, if logically alien thought is philosophical fiction, then the project of establishing its possibility or impossibility is in fact a non-starter: for in order to affirm or deny that logically alien thought is possible, or even ask whether it is possible, we first need to grasp ‘it’ – the thought with content ‘logically alien thought’ – but that is exactly what we cannot do. Far from being able to answer the question, we seem to have no question to answer. It looked as though we had one; but it turns out we never did. It was a mock-question. Hence, for example and according to Conant (past and present), the austere – non-mystical – Wittgensteinian stance at the end of the Tractatus: the necessity of logic isn’t a question which logic cannot answer; it is a non-question. Hence, too, the Wittgensteinian idea that philosophy should be conceived of not as doctrine, not even as research, but as something called ‘elucidation’: the activity of recognising that some or all of what we take to be profound philosophical problems are in fact simply nonsense.
In the original 1991 paper, Conant follows the development of this line of thought – call it elucidativism about logic – from Descartes through Aquinas, Leibniz, Kant, Frege, to Wittgenstein and Putnam. He does not defend elucidativism, but he clearly favours it. In the first part of The Logical Alien, his critics either follow up on 1991-Conant’s historical claims in the paper (which is included in the book), or take issue with theoretical claims, or both. The following is an overview of the contributions. A.W. Moore’s is about Descartes and what he ought to have thought about modality. In particular, whereas 1991-Conant claims that Descartes’ official view was that necessary truths (amongst which are the laws of logic) are contingently necessary, Moore argues that statements to that effect to be found in Descartes are aberrations rather than expressions of the official view. Matthew Boyle’s chapter is about Kant’s and Frege’s conceptions of logic and of the formal. Arata Hamawaki’s paper is about a distinction between Cartesian and Kantian skepticism. I have to say that, while the former contributions are excellent reads, I found this one rather difficult to follow and, despite the theme, somewhat underwhelming. Barry Stroud’s paper is the skeptical contribution: historically, doubts are cast on 1991-Conant’s reading of Frege; theoretically, issue is taken with the notion that necessary truths are apt to being explained. Peter Sullivan objects to 1991-Conant’s view of Frege, and argues that the latter is more Kantian than is usually thought. The contribution also contains a very good summary of the dialectic of the 1991 article (in case you struggle to follow it). Along with Moore’s, perhaps the best of the (mainly) historical contributions (to my taste). Martin Gustafsson and Jocelyn Benoist concentrate on post-tractarian Wittgenstein: the former to examine the relations between language use and rule-following, the latter to show how Wittgenstein’s treatment of private languge is an exercise in elucidation. Finally, Charles Travis’ chapter, the longest, discusses Frege, Wittgenstein and the heart of the elucidative enterprise. Undoubtedly the most important of the critical essays. I agree with many points he makes, and I will be saying something similar in the remainder of this review – but from a very different perspective. The second part of The Logical Alien consists of present-day Conant discussing both his 1991 paper and the critics’ contributions. I see no point in saying anything here, except that he (and probably the editor, Sophia Miguens) did an excellent job of making the Conant’s own chapters a single narrative rather than a collection of discrete replies.
Now, upon my first reading of the 1991 paper, and on every subsequent reread, and indeed as I was ploughing through the book, I thought it a shame that there was (virtually) no reference to the phenomenological tradition at all. This is not to say that there should have been: as far as I can tell, phenomenology has never been among Conant’s interests, and that this should be reflected in a book about his work is, after all, only natural. On the other hand, at least some of the debates in The Logical Alien might have benefited from a phenomenological voice; and others are relevant to discussions within the phenomenological tradition. And since I am writing this review for a journal called Phenomenological Reviews, I will allow myself to expand on the above and bring phenomenology into the melee.
I have already said what the central view at stake in the book is: that the question as to whether there can be logically alien thought is a non-question, because its formulation involves something akin to a cognitive illusion. The further question, however, is: Why is grasping a thought about an impossibility itself impossible? Why, in other words, should we buy the claim that in philosophical fiction, as Conant says, we only seem to grasp a thought but we really do not? Why is the thought that there may be logically alien thought, despite appearances, no thought at all?
The reason lies in the following view, endorsed at lest to some extent by Frege, embraced by tractarian Wittgenstein and assumed in Conant and his critics’ discussions: To grasp a thought is to grasp what the world must be like for the thought to be true and what the world must be like for the thought to be false. A thought for which either of these things cannot be done is a thought for which, as Frege would put it, the question of truth does not genuinely arise. It is then not a thought but a mock-thought. This is the basis of Wittgenstein’s notion that tautologies and contradictions have no content: for we just cannot imagine what the world what have to be like for tautologies to be false or contradictions true. For all the depth and complexity of the debates which Conant’s 1991 paper has sparked, and which are well represented in The Logical Alien, if what we may call the Assumption falls it is hard to see how the rest might stand. For if grasping the content of a thought is decoupled from grasping its truth-(and-falsity-)conditions, or from even bringing truth into the picture, then even if philosophically-fictitious scenarios are impossible we can still grasp them – if only to deem them impossible. Thoughts about them are not mock-thoughts; or, if they are, they are so in a weaker sense than Conant seems to envisage – too weak for the work he wants mock-thoughts to do.
Conant is aware of this. In his reply to Stroud he highlights how the 1991 paper pinpoints a tension in Frege between 1) his elucidative treatment of the logical alien in the foreword to Grundgesetze, and 2) his commitment to the idea that tautologies and axioms are true. If the Insight and the Assumption are true, then 1) and 2) are (or very much seem to be) incompatible. Conant suggests that the ‘deeper wisdom’ to be found in Frege, which is also the strand of Frege’s thought which Wittgenstein develops, is 1). The claim that axioms and tautologies, despite having negations which are absurd, are true is treated by Conant as stemming from Frege’s conception of content (thought) as ‘explanatorily prior’ to judgement. So that it is only if we think that the content of a judgement pre-exists the judgement that we can take judgements about impossible scenarios to have a content. Otherwise we would have to say: there is no judgement to be made here, and therefore there is no content.
I will not go into the minutiae – or even the nitty-gritty – of Fregean scholarship. But surely the move only pushes the problem a step further. Grant that judgeable content should not be thought of as explanatorily prior (whatever that means exactly) to judgement, the question is: Why buy the claim that we cannot judge about impossibilia – not even to say that they are impossibilia? If we can, there is judgement; and therefore there is content. Are there views on the market which do not take judgeable content as explanatorily prior to judgement, and according to which we can and do judge about impossibilia?
Husserl held just such a view throughout his career. There are several ways to see this. Begin with the Investigations. There, meanings are ideal objects (universals) instantiated by the act-matter of classes of meaning-intentions. The latter are intentional acts through which a subject intends, or refers to, an object. Their matter is, with some oversimplification, their content. Notice that the content of a meaning-intention is not the meaning: without an act there is no content – though there is a (perhaps uninstantiated) meaning. So even in the early Husserl, despite his ostensible Platonism, it is not obvious that judgeable content is prior to, or even independent of, judgement. In the fourth Logical Investigation, a distinction is made between nonsensical (Unsinnig) and absurd (Widersinnig) meanings. A nonsensical meaning is a non-meaning: an illegal combination of simpler meanings (illegal, that is, with respect to a certain set of a priori laws). A syntactical analogue would be a non-well-formed string of symbols: ‘But or home’. So, when it comes to nonsensical meanings, there just is no content (no act-matter). An absurd meaning, by contrast, is a (formally or materially) contradictory one: ‘Round square’. In this case there are both a meaning and an act matter; it’s just that to intentional acts whose matter or content instantiates the absurd meaning there cannot correspond an intuition – intuition being the sort of experience which acquaint us with objects: perception, memory, imagination. So we cannot see or remember or imagine round squares, but we can think about them, wonder whether they exist, explain why they cannot exist, and so on. Moreover, the very impossibility of intuitively fulfilling an absurd meaning-intention is, in Husserl, itself intuitively constituted and attested: attempting to intuit the absurd meaning leads to what Husserl calls a synthesis of conflict.
Say, then, that whilst engaging in philosophical fiction we try to make sense of logically alien thought, and we fail. This failure consists, in Husserlian phenomenology, in the arising of a conflict in our intuition, as a consequence of which we deem the scenario impossible. In the Husserlian framework this failure does not entail that there was never any thinking taking place with the content ‘logically alien thought’: it was ‘merely signitive’ thinking – thinking to which, a priori, no intuition can correspond – but contentful thinking nonetheless. We cannot intuit the impossible, but we can think about it.
So in Husserl the impossibility – the philosophical-fictitiousness – of logically alien thought does not entail that, when we think of logically alien thought, we only seem to do so. When we think of logically alien thought, we actually do think about logically alien thought; and one of the things we reckon when we think about logically alien thought is that it is impossible. All of this, notice, without appealing to the explanatory priority of judgeable content over judgement – which is what Conant finds disagreeable in Frege. Husserl, then, seems to be in a position to agree with Conant that judgeable content doesn’t come before judgement, and yet disagree with Conant that there is any wisdom whatever in Frege’s elucidative treatment of the logical alien.
All this is reflected in Husserl’s view of logic. From the Investigations throughout his career, Husserl maintained that logic comes in layers. In the official systematisation (Formal and Transcendental Logic, §§ 12-20) these are: 1) the theory of the pure form of judgements; 2) the logic of non-contradiction; 3) truth-logic. The first of the three is what in the fourth Investigation was called ‘grammar of pure logic’, and its job is to sort the meaningless – combinations of meaning which do not yield a new meaning – from the meaningful. It is the job of the logic of non-contradiction to sort, within the realm of the meaningful, the absurd meanings from the non-absurd. It is debatable whether truth is operative in this second layer of logic; I understand Husserl as denying that it is. But in any case, truth is not operative in the first layer. When Conant and his critics discuss the laws of logic, they take them to be such that, first, they are constitutive of thought, and second, truth plays a crucial role in them; and they take thoughts which misbehave with respect to truth, such as tautologies and contradictions, not to be thoughts at all (giving rise to tension in Frege). From a Husserlian perspective, what makes a thought a thought is not the laws of truth, but the laws of the grammar of meanings. Truth has nothing to do with it – nor, as a consequence, with what it is to be a thought.
The second part of Conant’s reply to Stroud (roughly, from p. 819 onwards) connects the above to another phenomenologically relevant strand of The Logical Alien: Kant and the project of a transcendental philosophy. The starting point is the difference between Frege’s approach on the one hand, and Kant’s and Wittgenstein’s on the other. The issue is, again, the central one of the relations between thoughts and judgements. Conant’s aim is to show that Frege can conceive of thought as separate from judgement – of content as distinct from the recognition of the truth of content – only by committing himself to the following conjunctive account: whenever an agent S judges that p, a) S thinks that p, and b) S recognises that p is true. These are two distinct acts on the part of S. This is contrasted with Kant’s (and, later on, Wittgenstein’s) disjunctive approach: there is a fundamental case of judgement in which S simply judges that p; and there are derived cases, different in kind from the former, in which S entertains the thought that p without recognising its truth – for example, in what Kant calls problematic judgements (‘Possibly, p’). Conant does not seem to provide a reason why we should be disjunctivists rather than conjunctivists – other than the claim that conjunctivism is at odds with the wider Kantian transcendental project. The implication being that if one buys into the latter at all, then one ought to be a Kantian rather than a Fregean when it comes to the relations between content and judgement.
What is, for Conant, Kant’s transcendental project? This is spelled out in the excellent reply to Hamawaki and Stroud. To be a Kantian is first of all to put forward transcendental arguments. According to Conant, a transcendental argument is something close to an elucidative treatment of what he calls Kantian Skepticism: the worry, not that the external world may not be as experienced or not exist all, but that we may not be able to ‘make sense of the idea that our experience is so much as able to afford us with the sort of content that is able to present the world as seeming to be a certain way’ (762). Kant’s way to resolve the worry is to show that the scenario in which our experience is not able to present the world at all is philosophical fiction: if we probe the Kantian-skeptical worry enough, we find it unintelligible.
I don’t believe Conant reads Kant as endorsing elucidativism – that is, I don’t believe Conant reads Kant as making the final step: if the scenario in which experience does not present us with a world is unintelligible, then so is the scenario in which it does. But he does say that this ‘is arguably the closest Kant ever comes to an extended philosophical engagement with something approximating the question of the intelligibility of the idea of a form of cognition that is logically alien to ours’ (772). If one is a transcendentalist, in any case, one has to put forward transcendental arguments; and if Conant is right in his reading of what a (Kantian) transcendental argument is, then a transcendentalist needs to be in a position to reason from the unintelligibility of a scenario to the unintelligibility of the question as to whether the scenario is possible. But to do so – recall the (alleged) tension between Fregean conjunctivism and the Kantian project – a transcendentalist ought to avoid seriously distinguishing between content and judgement.
Another strand of Conant’s discussion of Kant, and at some level a consequence of the nature of transcendental arguments as described above, is the recognition that any account of our cognitive capacity must be given from within the exercise of our cognitive capacity – so that no account of the latter can be given in non-cognitive terms. Conant calls this ‘the truth in idealism’ (776). And this is what, for Conant, ultimately is to be a Kantian: to pursuse a philosophical project in the light of the truth in idealism. Needless to say, Wittgenstein counts as a Kantian par excellence; and so does the elucidativist half of Frege.
The phenomenologically alert reader will not have missed the fact that the truth in idealism is in fact a central tenet of Husserl’s post-Investigations philosophy. Suffice it to quote the title of Section 104 of Formal and Transcendental Logic: “Transcendental phenomenology as self-explication on the part of transcendental subjectivity”. I am less sure about Conant’s reading of transcendental arguments: granted that they do involve the recognition of the unintelligibility of skeptical scenarios, it is unclear why that should not simply be thought of as some sort of reductio ad absurdum, or perhaps of a quasi-aristotelian elenchos, rather than as something pointing to elucidation. Be that as it may, Husserl’s mature philosophy is a view in which the truth in idealism is preserved and in which, however, elucidativism is avoided – because even in the mature Husserl absurd thoughts are contentful.
Consider the relation between content and judgement. In the mature Husserl the interdependence of content and the mental is reasserted and strengthened with the notion of meaning as noema, introduced alongside the old Platonistic one in the 1908 Lectures on the Theory of Meaning, and center-stage in the first volume of Ideas in 1913. The main difference here is that the noema, one of whose component is intentional content, exists only insofar as the relevant mental act – in our case, the relevant thinking episode – does. As to the relations of noema and judgement, Husserl does think that it is possible to thematise a propositional content without judging that it is true. Yet this is claimed within a broader story – genetic phenomenology – of how more sophisticated intentional performances, together with their productions (including propositional contents), arise from more fundamental ones. The chief text here is Experience and Judgement. So Husserl could be said to hold something like what Conant calls the disjunctive account: the act of merely entertaining a thought is derivative of the act of straightforwardly judging. But this is not to say that one cannot merely entertain a thought! It simply means that we would not be able to mereley entertain thoughts if we were not able to straightforwardly judge. Indeed, for Husserl the existence of a noema such as, say, ‘ABCD is a round square’, while dependent on the relevant meaning-intention, is independent of the possibility of there being round squares at all. We can and do entertain the thought whether round squares exist, ask ourselves whether they do, and judge that they don’t. (The simplicity of the example might lead to error: it might appear as though, in this case, phenomenologically or introspectively, there were no distinction between entertaining and judging, for it is immediately clear that there are no round squares. All you have to do is try with more covert absurdities; to take a pertinent example, Frege’s very own Basic Law V.)
It really does seem to be a phenomenological fact that content and judgement are distinct. As the Husserlian case shows, one can maintain that that is so while still allowing the distinction to be derived rather than fundamental. Not only this: one can maintain the distinction, thereby blocking elucidativism, and still subscribe to the truth in idealism and be counted as a Kantian by Conant’s own standards. Or so, at any rate, it seems.
So being a Husserlian may be one way of being a Kantian without being an elucidativist. I hope it is and I hope there are others. Elucidativism usually divides people into three categories: those who buy it, those who don’t, and those who dismiss it as empty gobbledegook. I don’t dismiss it – but I don’t buy it either. For example, the argument for it discussed, and indeed put forward, by Conant seems to me to prove too much. This is a point Stroud makes in his contribution. In the reply, Conant is, I think, too concerned to show Stroud’s (alleged) misunderstandings to take his commonsense worries seriously. Regardless of that dialectic, consider any proof by contradiction in mathematics: we set up a proposition, we show that the proposition is inconsistent (either with itself or with other assumptions), we conclude that the negation of the proposition is true. If the elucidativist is right, the latter step is unwarranted: if a proposition turns out to be nonsense (which it does, being a proposition about an impossible scenario) then its denial is also nonsensical. So, if the view is correct, a large part of mathematics either is merely a cognitive illusion or, at best, is an exercise in elucidation. And yet the proposition, say, that there are infinitely many primes – whose negation is absurd in the same sense in which logically alien thought is – seems to be a perfectly legitimate proposition. So does the question whether there is a greatest prime, even though, it turns out, it makes no sense to suppose that there is. For some of us, intuitions in this respect are just too strong. In comparison, the elucidativist manoeuvre really seems sleight of hand of sorts.
Of course, even we must bow to argument. And in any case, since the stakes could not be higher, high-quality discussion is always welcome. The Logical Alien provides plenty – as I said, enough to go on for a long time. That is one reason to recommend the book – eve if, like me, you are not in the elucidativist camp. Another reason, relevant to the phenomenologically-minded reader, is that there seems to me to be a family resemblance, however faint, between elucidativism and certain strands of the phenomenological tradition broadly construed: Deleuze’s operation in Logic of Sense, Derrida with his différance, Sartre’s manoeuvres in Critique of Dialectical Reason. The Logical Alien might add something meaningful to those discussions, too.
 J. Conant. 1991. “The Search for Logically Alien Thought: Descartes, Kant, Frege, and the Tractatus” Philosophical Topics 20 (1): 115-180.
 Part II, Section X, “Reply to Hamawaki and Stroud on Transcendental Arguments, Idealism, and the Kantian Solution of the Problem of Philosophy”: 758-782. Arabic numerals in parentheses in the main text refer to pages in The Logical Alien.
 I say ‘assumed’, but it is in fact at the heart of Travis’ piece. Sullivan discusses it, too.
 Part II, Section XI, “Reply to Stroud on Kant and Frege”: 783-829.
 For an excellent overview of Husserl’s philosphy of language and its development, see Simons 1995.
 Part II, Section X: “Reply to Hamawaki and Stroud on Transcendental Arguments, Idealism, and the Kantian Solution to the Problem of Philosophy”: 758-782.
 Part I, “Logical Aliens and the ‘Ground’ of Logical Necessity”: 170-182.
In a recent review, Kate Hayles praises Catherine Malabou for admitting in Morphing Intelligence that she was “dead wrong” about some scholarly matter. While not begrudging Malabou her applause, most academics would have to admit the low cost of such an admission for a full professor invited to speak across the globe, and treated as a “celebrity,” as Malabou is. More praiseworthy is for younger academics, and those with unsubsidized careers in higher education’s hierarchy, to write that some prominent author is wrong. Those assertions can mean banishment from conferences, withdrawal of speaking invitations, and the like, since professional societies devoted (in the questionable sense) to major authors are understandably controlled almost always by an author’s fans, disciples, and sometimes family members. Speaking truth to yourself (a confession) and speaking truth to power is a distance similar to being winged in a Twitterstorm for your views and being “canceled.” None of this should be compared to the kind of courage, say, Alexey Navalny exhibits. That’s a different realm, but needs to be part of the context, lest academics damaged by schoolhouse politics slip into masochism.
The contributors to Interrogating Modernity demonstrate an inspiring irreverence and willingness to declare that the volume’s star, Hans Blumenberg, has gotten things wrong. That virtue makes for an admirable collection worthy of its subtitle. At this early stage—Blumenberg’s ashes were scattered only a quarter century ago—the scholarly work on Blumenberg has been uncritical, making Interrogating Modernity a refreshing novelty on the Blumenbergiana shelf.
Blumenberg’s followers have fashioned a mythic Blumenberg, portraying him as a mysterious intellectual Colossus, adopting Blumenberg’s own tendency later in his life toward self-aggrandizement. Thus, we have the film The Invisible Philosopher, for example. The followers’ strategy has upped the stakes for anyone who might question or criticize the great philosopher.
Willing to be heretical, the contributors to this volume refuse to be intimidated by The Wizard of Oz scenario fabricated by Blumenberg’s fans to promote knee-bending as opposed to scholarly spinefulness. The volume’s editors charged the authors with “putting [Legitimacy of the Modern Age, the book that arguably launched Blumenberg’s international reputation] into dialogue with later versions of modernity” (vii). The editors insisted on rethinking issues Blumenberg raises in Legitimacy, and the contributors frequently exceed expectations in responding to the call for rethinking.
The first essay out the gate encapsulates all that is good about this book. It’s not a head-on meeting with Blumenberg’s Legitimacy. It’s creative. It takes risks. It could have failed. Here’s a taste of Bielik-Robson’s experimentation: “Although it does not mention Job explicitly, Hans Blumenberg’s reading of Descartes suggests this affinity very strongly” (4). Bielik-Robson resurrects an old-fashioned scholarly recipe: rub any two things together and see what sparks fly.
Bielik-Robson recognizes Job as a figure of “self-assertion,” a topos in Blumenberg. Unable to tie Blumenberg directly to Job, Bielik-Robson uses a side door. Blumenberg’s research counterpart in the Hermeneutik und Poetik group, Hans Robert Jauss, views “Job as the first hero of self-assertion” in his essay “Job’s Questions and Their Distant Reply” (6). This clever move allows Bielik-Robson the opportunity to demonstrate an incompleteness in Blumenberg’s attention to Descartes. In Legitimacy, Blumenberg acknowledges the importance of Descartes: “Descartes appear[s] not so much as the founding figure of the epoch as rather the thinker who clarified the medieval concept of reality all the way to its absurd consequences and thus made it ripe for destruction.” Blumenberg wants to downplay “the founding figure,” the singular Descartes,” in order to promote “the thinker,” synonymous with anyone who employs the method Descartes used to bring about the old reality’s destruction.
The new reality Descartes advocates post-destruction appeals to Blumenberg, because it involves principles of construction to philosophize. That is, Descartes emphasizes the form and conditions of thinking rather than the contingent content. Like Descartes, Blumenberg wants “reoocupation” to function as a transcendental model untainted by historical events, a point fleshed out in the last chapter by Whistler. Historical changes are to be explained by Blumenberg’s ahistorical model.
Descartes studies his “own self” in a room of his own, where it occurs to him “that frequently there is less perfection in a work produced by several persons than in one produced by a single hand.” The primacy of the individual thinker is Job redux. Bielik-Robson describes Job’s situation in memorable prose. Job’s story becomes important when “the anthropological minimum [Job] asserted itself for the first time against … the theological maximum [God]” (15). In a schoolbook, this might be described as individuality versus omnipotence.
Job becomes a synonym for “enough is enough!” (16). For Bielik-Robson, Job’s story is the journey of a patient moving toward health. “According to [Jonathan] Lear, the patient reaches the point of relative health when she is able to exclaim: ‘Oh, this is crap!’—which very nicely corresponds with Blumenberg’s take on Descartes, who may be said to have reacted in a similar way, by simply deciding to cut himself off emotionally from the theological morass and call deus fallax a ‘metaphysical fable’—basically, a very crappy story” (16). Unfortunately, Blumenberg’s focus on the meta-analysis instead of the patient means the trauma of being fed up is not given its due as a revolutionary catalyst (18).
Elad Lapidot’s “Legitimacy of Nihilism” juxtaposes Hans Jonas and Blumenberg. Lapidot argues that Blumenberg rejects Jonas’s critique of modernity as “the return of Gnosticism” (45). For Blumenberg’s taste, that would leave modernity without as radical a break as he wants. Blumenberg needs a way past the logic that “legitimacy enters the world through negation, through illegitimacy” (48). Modernity establishes its own legitimacy apart from the previous historical epoch. According to Lapidot, the New itself “is a category of entitlement and legitimation.”
Opposing not only Jonas but also Martin Heidegger, Blumenberg seeks to jettison a notion of continuity attached to a substance. Lapidot writes, “This original constant substance is the basic assumption of all critiques against any historical age” (45). Blumenberg is uninterested in substantialism. He is after something more radical. “The new has no other foundation but itself, and so its specific form of legitimacy is self-legitimization” (47). This antifoundationalism is partly what attracted Richard Rorty to Blumenberg (Rorty was an early Anglophone reviewer of Blumenberg’s Legitimacy book).
Lapidot’s essay pairs well with Daniel Whistler’s “Modernizing Blumenberg.” Whistler begins boldly: “[Blumenberg] gets modernity wrong” (257). According to Whistler, Blumenberg supplements modernist figures’ arguments for modernity’s legitimation, fashioning a case that the modernist figures themselves did not make.
Like Lapidot, Whistler reports that the continuity between the middle ages and modernity Blumenberg emphasizes is functional, but not substantive. In a way, it’s the old form versus content argument. Rather than seeing the two as dependent on other, Blumenberg elevates form over content, since that’s the airplane ticket out of any historical ruptures at ground level. Forms fly above temporality’s constraints. From such a height, anyone might have anticipated Blumenberg to look down on things. Thus, Whistler writes, “[I]t is hard not to discern a slight tone of condescension in Blumenberg’s narrative of modernity” (259).
By siding with form and functionality, Blumenberg asserts that his account offers a novel stability. Whistler: “[W]henever the content of history changes, the forms stay the same. Forms may themselves be changing slowly, but their inertia is sufficient for them to remain a stable reference point by which to make sense of any novelty in history” (263). Blumenberg is not content with the messiness of mere history. “Like Kant, Blumenberg considers his transcendental apparatus to be immutable, to exist outside of the frame of historical change and epochal transformation” (264). Whistler concludes that this viewpoint makes Blumenberg a “right Aristotelian” (268). Given Blumenberg’s allegiances to far-right ideas linked to Latinate Catholicism, Whistler’s “right Aristotelian” designation rings true. Blumneberg is a “conservative” (267).
In the chapter contrasting Bruno Latour and Blumenberg, Willem Styfhals understands Blumenberg as an “apologist” (77) for the ecological mess we are in, and decides Latour offers better options for the predicted apocalypse. “The apocalypse is an unstable, unbearable position that might be conceptually appealing but not practically endurable. This is what Blumenberg made crystal clear in Lebenszeit und Weltzeit as well as in Legitimacy. The apocalypse is so attractive because it allows us to see the world in a radically different perspective, liberates us from the old world for a moment. But this moment does not give rise to a stable and durable position in the world” (77). Syfhals has missed Frederic Jameson’s insight, cited in Slavoj Žižek’s Living in the End Times, that calls for distinguishing among apocalypses: “[I]t is easier to imagine a total catastrophe which ends all life on earth than it is to imagine a real change to capitalist relations” (334).
Latour does not see capitalism as the problem; it’s religion: “If modernity were not so deeply religious, the call to adjust oneself to the Earth would be easily heard.” (71). Thus, Styfhals says, “[W]e should develop a political theology of the environmental apocalypse” (61).
While Blumenberg published at least one book specifically about technology, it’s difficult to categorize any other of his major writings as confronting environmental issues in the way Styfhals does with his focus on Latour and the Anthropocene. No one would think of Blumenberg as a stand-in for Rachel Carson.
The fourth chapter by Joseph Albernaz and Kirill Chepurin also addresses the theme of political theology. Styfhals’s use of apocalypse in the previous chapter has its place in the fourth chapter. For anyone acquainted with televangelism, the continual announcement of forthcoming apocalypses is a staple of populist Christianity. No matter that a specific date for the rapture is given and then passes. That failure is overlooked while a new date for the end is announced. The misreading of signs can be chalked up to human fallibility rather than an indication of a flaw in “God’s plan.” Albernaz and Chepurin recognize that what becomes important for Christianity is not that the world didn’t end as predicted, but that it continues: “But as Christianity found itself needing to explain the world’s continued existence, it was also establishing itself … as a [worldly] power. As a result, it needed to justify not the end of the world, but its prolongation” (86). The Christian Church sets itself up “as the institution of the not-yet that is the world – as the institution ‘stabilizing’ this not-yet” (86).
Within this context of an ever-delayed apocalypse, Christians fashioned a God with unlimited sovereignty and omnipotence. However, by the late medieval period God’s characteristics became incomprehensible, “alien to consciousness,” according to Albernaz and Chepurin (88). In response to this affront to consciousness, human beings develop their own rationality to give themselves security that is comprehensible (91-92).
The deleterious effects of Christianity’s global power as explored by Albernaz and Chepurin also concern Lissa McCullough. Her essay makes the case that if you thought Martin Heidegger and Carl Schmitt were harmful, then you need to take a second look at John Locke (124). “Locke founded a new religion focused around the sacrality of proprietas in The Second Treatise on Government, while retaining in The Reasonableness of Christianity (1695) as much as was reasonably salvageable of the trappings of Christian faith to give the new religion a respectable pedigree, hitching it to . . . the authority of an apparent continuity with Jewish-Christian tradition (122). If you wonder why some people feel it legitimate to kill others for stealing, you can thank Locke for valorizing property over human lives. McCullough writes that Locke and his advocates managed to persuade numerous capitalists that the individual’s only incentive to consent to “join” society is to protect the property he has” (122).
McCullough sifts through Blumenberg to demonstrate Blumenberg’s allegiance to Locke’s valorization of property, despite Blumenberg’s efforts to make Locke seem insignificant to the massive scholarly buttresses Blumenberg uses to build his cases. Vital matters pivot on a reference to Locke in a footnote, for example. “[A]n extended footnote in Paradigms for a Metaphorology (1960) … proves a vein of gold when mined for its immense implications. This footnote expands on the notion of truth as a product of labour. In it, Blumenberg remarks that this sort of produced [constructed?] truth is truth that is legitimately one’s own. The possession to be taken” (110). McCullough’s hermeneutical attention shows Blumenberg’s participation in Locke’s scheme. Blumenberg contributes to overturning the Horatian view that what is natural is not something one can own: “Nor he, nor I, nor any man, is made/by Nature private owner of the soil” (111).
In addition to articles that confront Blumenberg’s arguments and politics, the collection features authors who affirm Blumenberg’s positions. Zeynep Talay Turner’s “Political Legitimacy and Founding Myths” corroborates Blumenberg’s criticism of Hannah Arendt in Blumenberg’s “Moses the Egyptian,” written around 1978. Turner writes, “As Freud took Moses the man from his people [Blumenberg says Freud “damaged” his people’s “self-confidence”], so Hannah Arendt took Adolf Eichmann from the State of Israel.” Blumenberg does not hide his “indignation” towards this “stealing” (129).
Turner captures the salient features of “Moses the Egyptian” and presents an effective précis of Blumenberg’s use of the term “prefiguration.” Even though Turner seems ultimately to agree with Blumenberg about Eichmann in Jerusalem, Turner notes in his conclusion that Blumenberg may have been venturing outside his area of expertise in taking up the question of “what a Jewish state should do with someone who had sought to destroy the Jews” (146).
According to Turner and Blumenberg, Israel needed Eichmann to take on a mythic role at his trial in order to solidify Israeli nationhood. It’s not clear whether anyone ever laid that task at Arendt’s feet during the trial, since she was writing in the moment, as events unfolded. Unlike Blumenberg, Arendt did not have the luxury of hindsight, nor was she alive in 1978 to respond to such criticism. Furthermore, Turner and Blumenberg do not provide details of how Arendt’s book on Eichmann undermined Israel, then or since. Conceptual damage is of a different order from “stealing” a nation’s legitimacy.
In Chapter 7, Robert Buch concentrates on a “neglected” (153) part of Legitimacy of the Modern Age, the section about theoretical curiosity. Why has it been neglected? Buch: “The reasons for the relative neglect of the third part undoubtedly have to do with its length and more specifically its detail and apparent digressiveness, but above all its sheer material abundance.”
The editors sought to bring Blumenberg into conversation with other thinkers, and Buch chooses Husserl as Blumenberg’s conversation partner. Buch’s aim is “to juxtapose Blumenberg’s account of the genesis of early modern science with Husserl’s Crisis of the European Sciences” (153).
Perceptions of science’s legitimacy have relevance, Buch writes, given “the modern suspicion of science, aggravated dramatically in our times of climate crisis” (164). Husserl questioned the cause of a universal science, a science that adhered to rational structures and objectivity (166). Husserl reacted against the easy division between objectivity and subjectivity. Husserl posits that modern science fails to consider consciousness as a component of its investigations.
In Buch’s account, Blumenberg owes many debts to Husserl’s view of science and technology. The differences are fewer than the commonalities. One important difference appears in Blumenberg’s narrative about the electric doorbell in an essay Buch leans on heavily, “Phenomenological Aspects on Life-World and Technization,” now available in English in The Blumenberg Reader. Blumenberg says the electric doorbell, the workings of which are hidden in comparison to a mechanical doorbell, “is ‘packaged’ in a way that it conceals this history and deprives it from us in its abstract uniformity…. [I]t is legitimized by being … put into operation” (Blumenberg Reader, 386). The “artificial product,” the doorbell, is “shrouded” with “obviousness”; technization produces this unquestioned obviousness (Reader, 387), a point Blumenberg claims shows the limits of Husserl’s commentary on the connection between life-world and technization. Blumenberg aims to show that his account is “more complicated.” To appreciate Blumenberg’s point, think of the unknowability about the functioning of crosswalk buttons in urban centers, many of which remain deliberately unfixed. Even a non-working button gives the illusion of control.
Charles Turner’s chapter on “infinite progress” in science concludes with an exploration of time and the life of the politician (175). In the middle of the two topics is C. Turner’s choice for Blumenberg’s partner in dialogue, Max Weber. The question Weber poses that C. Turner investigates is: [W]hat are the chances that someone whose life is necessarily limited to one arena of activity can achieve something of lasting significance?” (181). Weber directs that question at scholars and politicians.
In making Weber’s question contemporary, C. Turner reminds readers about the fast pace of contemporary life coupled with an increase in life expectancy. In the infinity of time, how are finite individuals to gather meaning for their lives? For scholars, the fear is that one’s work becomes obsolete within the scholar’s lifetime. For the politician, long-lasting glory can come with great success, but few politicians are remembered beyond their lifetimes. As Weber puts it, the scholarly life is chained to progress (thus fear of obsolescence), while the political life is more like art in that multiple spectacular achievements by different artists are possible, though those achievements must be of a stature to escape temporal constraints (184).
Weber’s long view echoes Blumenberg’s considerations of Lebenszeit and Weltzeit, the tension between the individual’s tiny lifetime amidst the ocean of time that is world history. Blumenberg suggests we leave the tension in place, lest the world itself suffer as it did with Adolf Hitler. According to Blumenberg, Hitler’s sin was an effort at melding Lebenszeit and Weltzeit. The evidence lies in a quotation from Hitler: “I … stand under the command of fate to achieve everything within a short human life … That for which others have an eternity, I have merely a few meagre years” (191).
In Chapter 9, Oriane Petteni escorts her readers into the world of art history and optics. This gives Petteni reason to ponder Blumenberg’s preference not to be photographed (202), as if Blumenberg’s own study of optics caused his wish to avoid the medium. Petteni is well aware Blumenberg’s avoidance of selfies is something more than shyness. Petteni sees it as connected to much larger matters, like truth. The visible and the hidden link up with Western beliefs about truth. Petteni writes, “[I]n the modern age, truth no longer reveals itself; instead, it must be revealed by decisive action” (195). That is, we must work for our truth.
The comments on truth correspond to Blumenberg’s views about biology. Petteni sees that Blumenberg derives his anthropology from biology. Petteni turns to The Genesis of the Copenican World for evidence. “The Earth requires both exposure to the Sun for complex lifeforms to arise and protection from direct exposure to sun rays, which would otherwise threaten to consume every living thing. The exposure to light requires—for the Earth as well as for human beings—a kind of filter or screen” (203). Others back up Petteni’s sense that Blumenberg foregrounds the importance of indirection and camouflage, such as the recent biography by Uwe Wolff, who notes multiple times Blumenberg’s penchant for indirect communication.
Petteni finishes her reflections on Blumenberg via a journey through Franz Kafka’s Der Bau. The unfinished Kafka text parallels, for Petteni, Blumenberg’s open-endedness regarding the human impulse to fashion “endless significance” (211). The story about a burrow also fits in with a quotation Petteni cites by Heinz Wisman, “[Blumenberg’s] thought is strongly marked by the worry not to remain at the surface of things” (202).
Chapter 10 might serve readers best read in conjunction with the first and the last chapters where Descartes has a prominent role. One difference about Adi Efal-Lautenschläger’s chapter is the linkage between Descartes and Blumenberg’s book The Legibility of the World. Blumenberg himself points out the parallels between his theme in Legibility and Descartes’s Traité du monde et de la lumière. What does Blumenberg find in Descartes’ book? “The self is to be experienced according to the measure of the world, as compatible or not with its changing conditions” (Legibility, 92). This lesson runs counter to interpretations of Descartes that rely on the celebrated cogito ergo sum and tend to make Descartes a happy solipsist. The lesson also seems a challenge to Whistler’s essay in which Blumenberg leaves behind the messy world for timeless forms and models, though keep in mind that Whistler’s interpretation launches from a different Blumenberg work, Legitimacy rather than Legibility.
Efal-Lautenschläger contributes a useful dichotomy based on the arguments of Legibility: “Blumenberg chooses to put his concept of reality on the side of world-imaging, instead of world-modelling. [R]eality is understood as belonging to the arena of representations or of world-imaging. World imaging – and, with it, reality itself – has an interpretative orientation: the reality that results from the image of the world is designated as an act of reading” (224-25).
Credit the editors with choosing to follow Efal-Lautenschläger’s essay with one that expands Efal-Lautenschläger’s points. Returning to Blumenberg’s Legitimacy of the Modern Age, Sonja Feger dives into another pairing, “reoccupation” (Umbesetzung) and “reality-concepts” (Wirklichkeitsbegriffe). Feger tells readers that Blumenberg uses reoccupation “to explain how epochal change can be grasped. On the other hand, and in other texts, he provides a historical analysis of what he calls “reality-concepts.” “In this chapter, I attempt to bring these two concepts into line with each other” (237).
Reoccupation is up first. Feger: “It is important to note that “reoccupation”, that is, the English term Wallace uses to translate the German word Umbesetzung, does not allude to anything antagonistic; it is not about any kind of (intellectual) conquest or usurpation. Rather, the term brings into focus the process-character of epochal change” (244). Emphasizing the “process-character” of change points to Whistler again, because “reoccupation” is about a perennial question-and-answer model Blumenberg wants to say is at work. Not that a “firm canon” of “great questions” exists. Fegel warns readers not to become fixated on answers or questions in their concrete content. Relying on a quotation from Blumenberg’s essay on secularization, Fegel asks readers to remember that “the historical identity and methodical identifiability of supposedly secularized notions is an illusion created by the identity of the function that altogether heterogeneous contents can assume in certain positions within man’s system of understanding the world and himself” (245).
How do we find out about reality? In some places, like Blumenberg’s famous essay on the possibility of the novel, his response seems to be “sometimes we won’t.” Feger pinpoints his wording: “[I]t is quite natural that the most deeply hidden implication of an era – namely, its concept of reality – should become explicit only when the awareness of that reality has already been broken.” (246). It’s a version of not being able to see the forest for the trees. “The subject as historically situated can only account for earlier concepts of reality, not current ones” (246).
Exiting that reality dilemma depends on reality-concepts. “Making a reality-concept explicit draws on the distinction between an object (i.e. a certain behaviour towards reality) and reflection on that object” (247). While it looks as if Blumenberg’s position is that our reflecting on an object called reality is accurate only for earlier periods, Feger says our access to what’s real about the moment we are in depends on Husserlian transcendental phenomenology. “[T]ranscendental consciousness both carries out and simultaneously reflects upon the process of (reality-) constitution” (248). Problem solved (if Blumenberg is correct).
Bajohr, Hannes, Florian Fuchs, and Joe Paul Kroll (Eds.). 2020. History, Metaphor, Fables: A Hans Blumenberg Reader. Ithaca, NY. Cornell University Press.
Hayles, N. Katherine. 2019. “Review of Morphing Intelligence.” Posted May 17, 2019. Accessed November 1, 2020. https://criticalinquiry.uchicago.edu/n._katherine_hayles_reviews_morphing_intelligence.
Prisco, Jacopo. 2020. “Illusion of Control: Why the World is Full of Buttons that Don’t Work.” CNN.com. Accessed November 1, 2020. https://edition.cnn.com/style/article/placebo-buttons-design/index.html.
Wolff, Uwe. 2020. Der Schreibtisch des Philosophen: Erinnerungen an Hans Blumenberg. München: Claudius Verlag.
Žižek, Slavoj. 2011. Living in the End Times. London: Verso.
In her introduction, translator Christina Gschwandtner says that that this work represents ‘the pinnacle of the conversation between Descartes and phenomenology in Marion’s work’. Jean- Luc Marion is a foremost French phenomenologist and it should be no surprise that Descartes is, and has been, a source of great inspiration to him. The father of phenomenology, Edmund Husserl, used Descartes’ method of doubt which involved the excluding of all but the most certain propositions about the world, as the starting point for his own methodology of the epoche. The main difference between Marion’s earlier writings on Descartes and this book is that in the earlier writings Marion used both Husserl and Heidegger to throw light on an interpretation of Descartes. Here, he is directly engaging with Descartes’ text to show him in the light of contemporary phenomenology, where Marion has been a major contributor over many years.
In this book, which will be his last on Descartes he declares, Marion explores the sixth Meditation as a central concern, but he also relies on textual analyses of other writings, such as The Passions of the Soul. He defends Descartes from the usual criticisms of a straightforward mind/body dualist position, but more importantly gives a reading of Descartes as a modern phenomenologist, with a view of the embodied self as a thinking and feeling being. It is this being which is capable of the ‘passive thought’ referred to in the title of the book.
Marion is keen to explore the relationships between soul/mind and body, and body and flesh as conceived in the phenomenological sense which emerge in the text of the Meditations. The ‘passive thought’ referred to in the title is the thinking that is experienced both by the combined soul/mind and body of the subject( which is not to be considered as a combintion of two primitive notions, but a completely distinct and self- contained third primitive notion) and by the intellectual ego which is able to reflect on itself. (A reminder is useful here that the verb ‘penser’ used in the first version of the famous Cogito had a wider meaning in the 17th century French than strict cognition. It was a verb which covered the experience of emotions, feelings and attitudes, for example). In other writings of his own philosophy, Marion has made much of the distinction between ‘my body’ and ‘my flesh’ and he wants to suggest that this important distinction is also implicit in Descartes’ writings, where the third primitive notion of my whole self is effectively ‘my flesh’. In a further development, Marion, who is known for his key concept ‘the saturated phenomenon’ is able to read examples of such phenomena from Descartes’ Passions of the Soul through this idea of the person as ‘flesh’ combined with the auto-affectivity of the intellectual ego.
In the first chapter, Marion raises the difficulties posed by the sixth Meditation. It seems to stand on its own, rather than being a conclusion or summing up of the previous Meditations. Descartes himself reinforces this idea by suggesting that the first five Meditations and their objections be read together and then, and only then should the reader approach the sixth. The sixth Meditation raises two main issues, the existence of material things in the world exterior to the ‘thinking thing’ on which Descartes has elaborated in earlier Meditations, and the real distinction between the mind and the body and whether there is another notion, a union between these two. Descartes seems to concede that the argument employed in the sixth Meditation is less coherent than in the previous Meditations. Marion wonders whether this is because in the last meditation he has finally faced up to the difficulties posed by his earlier conclusions about the existence of a benevolent God and the separation of body and mind and the implications this might have for this third notion of ‘my whole self’ – the embodied self.
Marion poses the following questions about this sixth Meditation. Firstly, is my body included within the material things whose existence is in question for Descartes? Second, is Descartes trying to establish a distinction between body and mind or a union thereof? Third, what is the nature of this unified thing? Fourth, is the proof given for the existence of material things in the Sixth Meditation of the same nature/quality as those given in earlier Meditations? He sets about answering these questions in the following chapters.
In the second chapter, Marion concentrates on textual analysis to show that Descartes firstly distinguishes knowledge of my body from other bodies (which are part of the group of material things whose existence must be proved). No such proof is required of my body, claims Marion. Further, and importantly for Marion, it is not just the case that Descartes recognises that we have special knowledge of our own body which enables it to be excluded from the doubters’ gaze, it is also the case that my body is in some way part of the ‘thinking subject’ at the heart of the Cogito. Marion concedes that Descartes does not label the first of these distinctions as the difference between body and flesh as modern writers have done. (In fact, Marion suggests that Spinoza may have come close to making this distinction as well as Descartes in nearly explicit terms). There is a further problem in that this distinction between my body and others’ bodies comes near the start of the Sixth Meditation, which puts the structure of Descartes’ argument in a different order from the other Meditations – the conclusion being stated before the argument
Marion has thus distinguished my body with which I have a special relationship (and thus which has a special place in the world and does not form part of the world of material things) from the psychosomatic entity that is the thinking self which is the both my intellect and my flesh. It is this psychosomatic entity which is capable of passive thought. Importantly it is also capable of suffering and principally in registering a lack of bodily needs such as hunger, thirst and so on. The psychosomatic entity needs the body for this to make sense.
Marion considers whether Descartes took for granted the distinction between ‘my body’ and the bodies of others, where ‘my body’ is not just one external object amongst others but stands in a special relationship to me. (By extension, this might mean that my body might form part of the ‘I’ which certainly exists and would give Marion the platform he needs to support the thesis that Descartes has a notion of passive thought which relies on the thinking ‘I’ and the close relationship with my body.) Whether this special relationship is one which can be characterised as the distinction between ‘body’ and ‘flesh’ in the fully developed sense as used by many modern philosophers is put on hold at this stage.
Marion claims that there is textual evidence for Descartes recognising the distinction between my body and other external objects such as other bodies in an incomplete early work (early 1630s) ‘The Search for Truth’, which takes the form of a dialogue. Marion suggests that one of the characters, Polyander, sows the seeds for the distinction between doubting that other bodies exist and that my own body exists. ‘I cannot deny absolutely that I have a body’ says Polyander (my italics). He also makes the comment that ‘I am not quite my body’. There is much confusion and ambiguity here as Marion points out, but there is at least not the outright denial that my own body is or might be some part of the ‘I’ which exists conclusively even in the face of familiar arguments such as madness, dreaming and an evil spirit and fashioned by a loving God.
The connection between ‘sensing’ and ‘thinking’ is raised. ‘Sensing’ that it is I that is dreaming or having experiences does not seem to rely on having a body with the five senses (so it might be acceptable to deny the existence of my body in a basic sense) It is certainly more than simply just thinking. This form of sensing leads the ego back to itself, as Marion puts it, to ‘a self-sensing of itself that is more primordial than any sensing of an object’.
Marion concludes that by the time Descartes came to write the Meditations, the distinction between my body and other external bodies was clear to him. Descartes recognised that there is more to putting my body to the sceptical tests than there is to putting other external bodies to such tests. Denying the existence of one’s own body with all the sensory input so close at hand is a much harder task and prone to an admission of folly, rather than the more easily assimilated test that other bodies do not exist. But even if I admit that all the close sensory experience which I might have is as apparent to me in a dream as it is when I am awake, this simply shows that my sensations and feelings which have bodily manifestations are not reliant on the external world. It does not show that the body which has these experiences, which ‘senses’ and ‘feels’ does not itself exist. Marion concludes that it is the external things of the world, the ‘other bodies’ which are put to the sceptical sword, with the sixth Meditation finally confirming (in Marion’s interpretation at least) the my body is a distinct entity from the external things which are being questioned in this Meditation and that my body exists because it partakes in the sensing which is part of the cogito, the thinking ‘I’.
The Cartesian ego is thus not just a thinking thing: it has a multiplicity of modes, states Marion and it is a failure to understand this that has led to an extended misunderstanding of Descartes’ position: it has led to his being the mind/body dualist par excellence of philosophy teaching in the analytic world. The modal multiplicity of the Cartesian ego is made clear when Descartes responds to his self-posed question ‘but what then am I?’ The answer comes back: ‘A things that thinks. What is that? A thing that doubts, understands, affirms, denies, is willing, is unwilling and also imagines and has sensory perceptions’. The doubting was made clear in the first Meditation, understanding in the second, affirming and denying in the third, whilst the fourth deals with the will, the fifth with imagination and the sixth with sensory perception. My body in the sense of meum corpus turns out to be the shape of the Cartesian ego for Marion because it guarantees auto affectivity – the capability for the ego to sense itself.
Marion proceeds in the next chapter to consider how to incorporate this principle of meum corpus (that Descartes recognised as his ‘flesh’ in modern phenomenological terms) with the other two principles (or primitive notions as Marion calls them) which emerge from the Meditations: the thinking ‘ego’ and the existence of God as the first cause: both of these stop the hyperbolic doubt. Meum corpus is the ‘flesh’ which can sense itself (through passive thought rather than ratiocination). Marion charts the history of Descartes’ ego; in the early Rules, the ego is set up as the basis for understanding a science of objects; it is the foundation for acknowledging the existence of the external world. In the later Meditations, the mode of the ego is slightly different: it is an ontic and final principle of the metaphysics of infinity, claims Marion. But with the meum corpus, the ego now becomes capable of passive thought. Marion considers how the meum corpus can be a primitive notion in Descartes’ scheme, when it would seem to rely on an interaction between something immaterial (the mind, soul) interacting with a material body (the body rather than the flesh). Here Marion points to several examples in Descartes’ correspondence where he explains that we know that the mind can interact with the body (give instructions for movement and so on) through experience: we just know that there is a simple basic relationship between our thoughts and what happens to our body. Does this union which is acknowledged by all create a new substance – my flesh? If so, how does that escape the problems engendered by the hyperbolic doubt? There is a difference Descartes concludes between the body which can be described in physical terms as having a certain shape, size and so on and the body which is the matter which is inextricably linked with a man’s soul. (Would an example of the difference be a phantom limb story? On the second description – the body would include the now materially absent limb).
In the fourth and fifth chapters, Marion explains that this notion of meum corpus – this special union between the soul and the body forming the third primitive notion – is not obvious or even admissible to Descartes’ readers, because Descartes did not have the metaphysical vocabulary to describe it – it had not been developed. In particular, the scholastic term substantia causes problems. Marion claims that whilst Descartes is forced into using substantia in getting his idea of this primitive notion across to interlocutors such as Hobbes and Gassendi, it simply gets him into problems. Descartes wants to start with the meum corpus as a primitive notion, not one which can be arrived at through using the traditional scholastic vocabulary. In the end, he is forced back into using simple explanations and vocabulary, as in the following key explanation of the meum corpus:
‘The body does not think, except under the heading of corpus humanum taken on in the union. The res cogitans would not think if it did not also think passively, thus it would not think truly and completely in all of its modes, if it did not also think in the union.’ (173)
Marion’s final chapter extends the discussion of passive thought by his reading and discussion of Descartes’ The Passions of the Soul. Passive thought comes to be important in both moral and theological themes, suggest Marion. In this work, Descartes moves on from the traditional scholastic view of the passions, which arrive unbidden to act upon us in both a bodily and mental way. Any form of Stoicism would normally seek to repress the passions, but Descartes seeks to consider the passions as part of an early development of virtue ethics. Two sorts of passive thought are involved, according to Marion. The first involves the meum corpus which acts upon our minds so that our thinking selves do not just have ‘willed thoughts’ but passive thoughts too, which enable us to imagine, doubt and so on. We also ‘sense ourselves’ through this union of the thinking self and the meum corpus.
The second sort of passive thought is one which takes place entirely within the thinking self, although the effects of this thought will be felt throughout the whole of the extended self to include the meum corpus. Marion examines this in the context of Descartes’ analysis of the virtue of generosity.
Marion claims that Descartes’ view of this virtue relies on passive thinking. Generosity involves a recognition of the good activities of the will and a reflection on the self; a form of self-esteem and auto-affectivity, which is then followed by the recognition that this is a universal trait, so that we come to have esteem for others. Generosity is then fostered by this realisation. Indeed, passions can become ‘habits of virtue’ which can rely on this passive thought and are given a physiological support derived from meum corpus. We feel good when we do good, in short.
This self-reflection as passive thought has an important role to play in love, claims Marion. (Readers of Marion’s The Erotic Phenomenon will recognise themes here). Once we have a ‘fix’ on ourselves through self- reflection, we can begin to understand ourselves as part of a greater whole (joined with the object of our love).We can assess how much of ourselves to give to this greater whole and also learn to care for this new ‘whole’ (perhaps we could consider it the relationship formed between two people who love each other) rather more than we care for ourselves.
Marion’s book is not an easy read. The translation into English is awkward (not necessarily the fault of the translator – Marion’s style does not move easily from French idiom to English). There are many long quotations in Latin in the body of the text and footnotes are extensive and plentiful. If Descartes’ argument is hard to follow in the Sixth meditation, so is Marion’s interpretation. Many of the themes in the book are covered more coherently and helpfully in anglophone philosophy (For example, in several articles in The Cambridge Companion to Descartes’ Meditations or by the philosopher John Cottingham to whom Marion refers).
Marion has the original idea of turning Descartes into a thoroughly modern phenomenologist, however. He achieves this through his suggestion that Descartes has an idea of the self as ‘flesh’ or meum corpus, which takes in information from the outside world at all levels and this can be used both in the ordinary way of life and, as Marion makes clear in the last chapter, for the development of virtue as well. The discussion of Descartes’ The Passions of the Soul in the last chapter is an interesting development of Marion’s idea of passive thought, using not only the notion of the ‘flesh’, but also extending the idea of the thinking self so that it too is capable of passive thought. Norman Kemp Smith in his book New Studies in the Philosophy of Descartes (1952) titled the final chapter of his survey of Descartes ‘Descartes as Pioneer’. Marion certainly would agree that Descartes was a pioneer with a modern conception of the self, providing plenty of material for modern day phenomenologists and personalist philosophers alike.
As the title suggests, this edited book showcases Alexandre Koyré’s contribution to the field of history of science. The volume makes a major contribution to this field by showing the breadth of Koyré’s work and illustrating its significance in reshaping our understanding of the history of modern science. For an English speaking audience, the book is particularly exciting because the authors discuss Koyré’s legacy in both Anglo-Saxon and European contexts as well as the full range of Koyré’s opus, written in English, French, German and Russian. As a result, the book fulfils its aim, as outlined by Bernadette Bensaude-Vincent: to ‘reconsider Koyré’s works in a broad international perspective’ (ix).
Given the edited books aim to pay homage to Koyré’s work as part of the Koyré anniversary project, it is not surprising that the majority of contributions focus on Koyré’s unsurpassed and trailblazing contribution to the history of science, which forms the overall narrative of the book. By way of introducing this review, I will start with a rather striking omission regarding the organisation of the book: the edited volume is put together in alphabetical order, rather than around themes, and the introduction mainly lists summaries of the papers, rather than providing an overall framework for making sense of this volume. The organisation of the book detracts from the overall high quality of this publication and the nuanced arguments between the authors on key themes in Koyré. Rather than being foregrounded, the central themes of the edited book are left for the reader to find. In this review, I will discuss the different papers around the book’s focal motifs, which are: (1) Koyré’s ground-breaking influence on the history of science and, most notably, his influence on Thomas Kuhn; (2) the unity of Koyré’s oeuvre; (3) Koyré’s discussion of Galileo’s experiments and the mathematical character of modern science; (4) studies that extend Koyré’s analysis of the central figures in the history of modern science; and (5) Koyré’s relationship to Edmund Husserl as well as phenomenology more generally. I will use these themes to structure this review.
Several authors outline that Koyré helped to establish a new historiographical approach in the field of history of science. Chiefly, many authors note that Koyré introduced the now widely used term ‘scientific revolutions’ and this term summarises the difference between Koyré and earlier historians of science. Koyré sees modern mathematical science as a radical disjuncture between ancient and medieval understandings of the world, on the one hand, and the modern conceptualisation of nature as mathematical, on the other. In brief, for Koyré, modern science is not the culmination of a linear progression of human thought, but, instead, should be acknowledged as a radical change in the way the world is understood. Famously, Koyré has summarised this change as a shift from the closed Cosmos to the open universe, a profound change that he states is only rivalled by ‘the invention of the Cosmos by Greek thought’ in the first place (Koyré 1968c, 16).
Joseph Agassi and Jean-François Stoffel tackle Koyré’s general contribution to the history of science and how Koyré changed this field. In chapter 1, Agassi proposes that Koyré’s greatest contribution to the history of science is to present a different way of reading foundational texts of modern science. He argues that Koyré reads these texts as akin to reading the classics of the arts and humanities. By doing so, Koyré is not only able to bridge the gap between the arts and humanities, on the one side, and the sciences, on the other, but also reveals the metaphysical basis of modern science. In chapter 20, Stoffel critically reviews Koyré’s reconceptualization of the Copernican revolution as the spiritual or ontological “revolution of the 17th century” (424). Stoffel outlines that an important abiding theme in Koyré’s work is the separation of the world of science from the world of life (430) and this provides the framework for Koyré’s discussion of the Copernican revolution. Stoffel concludes by suggesting that the Koyré’s claimed separation between the scientific and the living world is without historical foundation and, instead, may reflect ‘the turmoil of his era that Koyré was marvellously echoing’ (447). Both Agassi and Stoffel highlight that Koyré changed the way the history of modern science is understood, but disagree on what Koyré’s insights should mean for current historians of science, leaving the discussion for the reader to continue.
J. C. Pinto de Oliveira and Amelia Oliveira, John Schuster and Antonino Drago focus on showing Koyré’s impact on the history of science via his influence on Kuhn. Each author discusses the relationship between Koyré and Kuhn in a different light. In chapter 15, Pinto de Oliveira and Oliveira discuss the relationship between George Sarton, Kuhn and Koyré. The main focus of this paper is the relationship between Sarton and Kuhn. From the footnotes, the emphasis on the relationship between Kuhn and Sarton seems to stem from the authors’ suggestion that Kuhn extends Koyré, while Koyré retains sympathies for Sarton (footnote 2, 278) and ‘still has one foot in the “old” historiography’ (footnote 12, 284). However, the relationship between Koyré and Kuhn is not the main focus of the paper. Instead, the authors present the case study of William Harvey’s discovery of blood circulation to illustrate the benefits of a Kuhnian inspired historiography, over Sarton’s approach. In chapter 19, Schuster explicitly outlines how Kuhn extends from Koyré as well as suggesting some difficulties Kuhn faced, given his admiration of Koyré’s work. Schuster specifically focusses on Kuhn’s early work in the history of science. He argues that Kuhn pushes Koyré’s approach to speak directly to the importance of experiments and experimental equipment in modern science, illustrating the case through Kuhn’s engagement with classical and Baconian sciences, in particular his explanation of the Copernican revolution and the rise of new experimental sciences. Schuster argues that there remains a tension within Kuhn’s account of the rise of modern science that is visible by two incommensurate explanations that can be derived from Kuhn’s work: one approach suggests the beginning of modern science is best analysed through looking for points of rupture between the old and new sciences and another suggests that Baconian sciences are born from a ‘continuous process of scientificity’ (413). Schuster leaves this tension open for future thinkers in the areas of ‘sociology of knowledge and Scientific Revolution studies’ (418).
In chapter 7, Drago presents the counterargument and argues that Koyré’s contribution to history of science is more profound than Kuhn’s own contribution. Drago writes that ‘Koyré introduced into the historiography of science the account of a conflict, i.e. the conflict between ancient and modern science’, while ‘Kuhn presented a peaceful development of science over two centuries’ (134). Drago convincingly argues that, while Kuhn adopts the term scientific revolution from Koyré, what the two scholars mean by revolution significantly differs between them. Together, Pinto de Oliveira and Amelia Oliveira, John Schuster and Drago show that a nuanced analysis of the relationship between Koyré and Kuhn is still a fruitful area for further investigations.
In chapter 18, Marlon Salomon pays attention to the way in which Koyré, himself, understood his relationship to the history of modern science and how he differentiated his own approach. He summarises Koyré’s approach by separating between two ways of engaging with the past and, in so doing, Salomon shows that Koyré’s interest in history is to ‘critique’ and ‘denaturalization’ current scientific evidence (380). One approach to the past takes current scientific ideas as natural and factual and reads the history of science with an eye to discarding old and obsolete theories and to focusing on the theories that support the current scientific models and evidence. Such an approach renders the history of ideas as a ‘showcase of curiosities’ (380), at best, and irrelevant to present concerns, at worst. By contrast, as Salomon outlines, Koyré’s approach to the history of ideas is ‘to apprehend the old theories, not at the moment of their death agony but at the moment of their birth’ (382). Salomon drives home that Koyré’s interest in the history of ideas is to enable a critique of the contemporary modern scientific understanding of the world by concluding that ‘Koyré is a thinker of the limits’ (384).
Following on from Solomon, Charles Braverman and Daria Drozdova attend to another key topic: the question of what ties together Koyré’s oeuvre. In chapter 2, Braverman argues that Koyré’s central concern is showing how the notion of space changed with the rise of modern science: modern science conceptualises space as geometrical and this affects all domains of human endeavour, which shows the relevance of Koyré’s assertion of the unity of human thought. To demonstrate his point, Braverman examines the case of André-Marie Ampère in order to show the ‘value of Koyré’s methodology’ (37). In chapter 8, Drozdova suggests that Koyré’s characterisation of modern science is bifurcated and cannot be reduced to one central claim. Instead, according to Drozdova, Koyré shows that both the “destruction of the Cosmos” and “the geometrization of space” are equally important to understanding rise of modern science. Braverman and Drozdova both foreground the importance of the geometrization of space to Koyré’s conceptualisation of the modern scientific revolution.
The next major theme addressed by the volume is Koyré’s thorough examination of the work of Galileo Galilei. As the authors that talk to this theme seek to demonstrate, Koyré made two central and controversial claims about Galileo. First, Koyré outlines the importance of imaginary or thought experiments for Galileo (see Koyré 1968b). Second, Koyré argues that Galileo sides with Platonism (see Koyré 1968c). These two arguments are closely tied together because, as Koyré, himself, notes:
‘for the contemporaries and pupils of Galileo, as well as for Galileo himself, the dividing line between Aristotelianism and Platonism was perfectly clear…the opposition between these two philosophies was determined by a different appreciation of mathematics as science, and of its role for the constitution of the science of Nature…if…one claims for mathematics a superior value, and a commanding position in the study of things natural, one is a Platonist’ (Koyré 1968d, 15).
The authors in this volume, who address Koyré’s work on Galileo, importantly draw attention to the controversy regarding Koyré’s engagement with Galileo and the ways in which this debate has influence subsequent work in the history of science.
Francesco Crapanzano, Mario De Caro and Gérard Jorland all address the theme of Koyré’s account of Galileo’s experiments. In chapter 4, Crapanzano discusses the evidence for and against the factual existence of Galileo’s experiment on the law of falling bodies at the leaning tower of Pisa. He accents Vincenzio Viviani’s – Galileo’s biographer’s – role in documenting this experiment. Crapanzano suggests that Viviani may have used the description of Galileo’s experiment with literary flare: ‘to celebrate the grand master in the best way possible, that is, by corroborating his stance with an experiment that publicly disavowed Aristotelianism’ (82). However, Crapanzano also outlines that there were other experiments supporting the law of falling bodies carried out in this time period, hence, the role of the Pisa experiment is not decisive. He concludes that Koyré ‘disproving the experiment’ played a crucial part in ‘affirming’ Koyré’s ‘perspective on the genesis of scientific theories’, but, ultimately, highlighted ‘one of the first signs of [Koyré’s] prosperous and controversial thesis of Galileo’s Platonism’ (82). In chapter 12, Jorland addresses the evidence for and against the existence of Galileo’s experiments more generally. Jorland suggests that Koyré questions Galileo’s experiments ‘on two very different grounds’: (1) ‘whether Galileo had ever performed experiments’ and (2) ‘if he had, whether [Galileo] had obtained the experimental results that he claimed’ (210). Jorland covers the work of several historians – most notably Stillman Drake – after Koyré who scoured Galileo’s private notes for evidence that he performed experiments or tried to reconstruct Galileo’s experiments to show that it was possible for Galileo to have performed them. Jorland concludes that ‘Galileo did perform experiments, but their results were not precise enough to be reliable’ (220). In a similar vein, in chapter 10, Gaukroger argues that Galileo conducted real experiments and puts forward that Koyré overlooks the prominence that experiments played in the development of modern science due to his focus on the mathematical-idealised structure of science.
In chapter 5, De Caro agrees that Galileo performed experiments. However, in contrast to Crapanzano, Jorland and Gaukroger, De Caro defends Koyré’s view of reading Galileo as a mathematico-physico Platonist. As a result, De Caro spells out that ‘the “sensate esperienze” (“sensible experiences”) that Galileo mentions as crucial in his scientific method, are not the experiences of everyday life, as it was for Aristotelians, but the observations, experimentations, and thought experiments’ (99). De Caro concludes that Koyré correctly identifies that the scientific method ‘could fully flourish only if one assumed, as Galileo did, that the natural world has an inherently mathematical structure that we are endowed to grasp when we reason mathematically’ (102). Crapanzano, Jorland, Gaukroger and De Caro highlight the continued importance of discussing the relationship between the modern mathematical sciences and the experiment.
In a related theme, Mauro Condé and Diederick Raven specifically discuss Koyré’s claim that the foundation of modern science is mathematics. In chapter 3, Condé draws attention to Koyré’s early work on mathematics and shows how his training in mathematics is important to his later history of science and explains Koyré’s argument that metaphysics precedes technology. In chapter 17, Raven also foregrounds the importance of the mathematical foundations of modern science: he writes that for modern science ‘mathematics is the key to understanding the world created for us’ (354) because ‘God created the universe’ (355) and ‘the mind is for understanding quantities’ (355). Raven presents a fascinating comparative analysis, suggesting that it is important to consider the Christian roots of modern science. He argues that Christianity’s confrontation with Aristotle creates the seeds for the scientific revolution because there is a contradiction between the Christian creator and an Aristotelian understanding of the universe, which leads to nominalism. Condé and Raven agree that Koyré’s focus on the mathematical character of modern science is central to his approach, but Raven extends this further to argue for the importance of the Christian tradition in the development of modern science.
Another motif across the volume, which draws different together authors, is those authors who extend from Koyré’s analysis to investigate various scholars pertinent to the history of modern science. In chapter 6, Dominique Descotes starts from Koyré’s lecture on Pascal to reassess the importance of Pascal’s work to the history of modern science. In chapter 11, Glenn Hartz and Patrick Lewtas discuss the importance of Descartes’ voluntarism throughout his work. In chapter 13, Anna Maria Lombardi follows Koyré’s lead to examine Kepler, focusing on the importance of the relationship between music and the harmony of the world for Kepler. In chapter 16, Raffaele Pisano and Paulo Bussotti pay attention to Kepler’s notion of force. Kepler did not agree with the infinite universe, as they note: ‘if the size of the universe were infinite then it should have…a uniform geometrical-cosmological and well-defined structure’ (335). In addition, Kepler believed that ‘the infinite was unthinkable for a human being’ (335). Pisano and Bussotti agree with Koyré that Kepler is a thinker that dwells on the cusp of the closed Cosmos and the indefinite universe, but conclude that Koyré overestimates the influence of Aristotle on Kepler. Descotes, Hartz and Lewtas, Lombardi and Pisano and Bussotti all show that Koyré’s approach points the way to further investigations and re-examinations of premier modern scientific scholars.
The last theme that I will discuss is Koyré’s relationship to the phenomenological tradition, which is discussed by three authors: Massimo Ferrari, Rodney Parker and Anna Yampolskaya. In chapter 9, Ferrari talks to the similarities and differences between Koyré and Ernst Cassirer. Ferrari argues that Cassirer and Koyré need to be understood in light of their respective philosophical backgrounds: Marburg neo-Kantianism and Husserlian phenomenology, which explain two important differences identified by Ferrari. First, Cassirer presents a linear history, whereas Koyré looks for breaks in, and differences between, Ancient and Modern science. Second, Cassirer looks for a priori foundations of science, while Koyré looks for the essential structures of modern science and traces their origins. Similarly, in chapter 14, Rodney Parker argues that Koyré needs to be understood in relationship to Edmund Husserl and phenomenology. He explicates that Husserl’s rejection of Koyré’s dissertation is not a reason to consider Koyré without Husserl. He contends that the disruption to Koyré’s studies, and his subsequent move to France, should not be understood as a new beginning, but, rather, as a continuation of Koyré’s project of phenomenology aimed at explicating the historical a priori, which he adopts from Husserl, albeit in a unique way. The important theme that links Husserl and Koyré is their focus on Galileo and the mathematisation of nature: Husserl provided a starting point for Koyré’s nuanced and detailed engagement with the history of modern science. In chapter 21, Yampolskaya outlines the impact of Koyré’s work on studies in the history of religion, namely on the work of Emmanuel Levinas and Michel Henry. Yampolskaya’s main focus is to review the exchange between Koyré and Levinas on the infinite and the finite as well as Henry’s extension of Koyré’s work on Jacob Böhme. However, during the course of the paper, Yampolskaya illustrates the relationship between Koyré and early French phenomenology and provides insightful commentary about the relationship between Koyré, Husserl and Heidegger. Yampolskaya concludes by suggesting that at the heart of the discussions between Koyré, Levinas and Henry is the ‘problem of truth’ (469) and that the ‘necessity of truth for the being of humans is a lesson of Koyré that French “theological” phenomenology would do well to retain’ (469). Ferrari, Parker and Yampolskaya expose the importance of understanding Koyré in light of the phenomenological tradition that was so influential upon him.
Outside Ferrari, Parker and Yampolskaya, the volume largely discusses Koyré outside of the phenomenological tradition and I would suggest that this is the main limitation of the volume. The book starts by outlining the impossibility of separating Koyré’s philosophy and history of science and, thereby, the importance of understanding Koyré’s work as a philosophy and history of science. On this point, Pisano quotes Koyré in his introduction to the edited work:
‘History of Science without philosophy of Science is blind…[and] philosophy of science without History of Science is empty’ (xx).
Yet, it is my contention, as I shall briefly outline, that without an appreciation of Koyré’s tie to Husserl and phenomenology more generally, the impossibility of splitting philosophy from the history of science cannot be fully appreciated.
The main source of disagreement throughout the edited volume seems to be Koyré’s characterisation of modern science as mathematical, rather than experiential. As Ferrari highlights, Koyré ‘strongly criticized the “virus of empiricist and positivist epistemology” which had also “infected” the history of science’ (159) and this also entails a reconsideration of the role of observation and experiment in modern science. Koyré’s critique of the empiricism and positivism inherent in modern science is not unique to him, but is rather a central characteristic of phenomenological philosophy, stemming and extending from Husserl.
For Koyré, modern science is not a triumph of observation over tradition and authority (Koyré 1972 , 89–91). Instead, modern science is characterised by ‘an Archimedean world of geometry made real…in substituting for the world of the more-or-less of our daily life a universe of measurement and precision’ (Koyré 1968a, 91). Koyré’s point stems from and echoes Husserl’s own words: modern science surreptitiously substitutes ‘the mathematically substructured world of idealities for the only real world, the one that is…experienced and experienceable’ (Husserl 1970, §9, 48–49). As Parker in this volume notes, Husserl also addresses Galileo’s mathematisation of nature (265–269, also see Husserl 1970, §9, 23–59). Husserl names Galileo a revealing and concealing genius because he ‘discovers mathematical nature’ and ‘blazes the trail for the infinite number of physical discoveries and discoverers’, but in so doing he conceals the world as we experience it (Husserl 1970, §9, 51–52). Husserl sees modern science as permeated by a thoroughgoing confusion between the real and the ideal, where ‘what is acquired through scientific activity is not something real but something ideal’ (Husserl 1970, ‘The Vienna Lecture’, 278), but we mistake ‘for true being what is actually a method’ (Husserl 1970, §9, 51). Koyré concurs with Husserl’s identification of the confusion between the constructed world of the modern scientist and the tangible world of experience.
Additionally, Koyré’s philosophy of science cannot be separated from his history of science because he takes seriously the problem of the historical a priori that Husserl gestures towards. Husserl writes: ‘but we come back again to the fact that historical facts…are objective only on the basis of the a priori. Yet the a priori presupposes historical being’ (Husserl 1970, Objectivity and the World of Experience, 350; Parker also notes this, 247). In other words, the question of conceptual understanding cannot be separated from the supposedly objective facts and, furthermore, the question of the origin of concepts, theories and models is a question of tracing them back to the historical context in which they arose.
Husserl’s critique of the mathematisation of nature in Galileo, as well as the recognition of the problem of the historical a priori, form the background to Koyré’s own engagement with Galileo. Koyré does not merely reiterate what Husserl has said, but looks to the history of modern science in order to extend and assess Husserl’s claims about Galileo and the birth of modern science. When Koyré discusses the experiments of Galileo, it is precisely the distinction between the ideally constructed world of the scientist and the real world of our living that Koyré has in mind. Koyré’s claim is not simply that Galileo’s inferior equipment prevented him from preforming his experiments, but, more importantly, that it is ‘impossible in practice to produce a plane surface which is truly plane’ (Koyré 1968b, 45). A plane is a geometrical idea, not a real thing and, as Koyré writes, ‘perfection is not of this world: no doubt we can approach it, but we cannot attain it’ (Koyré 1968b, 45). For Koyré, ‘imaginary experiments’ or “thought experiments” step in where the real experiments end in order to bridge the gap between the world of more-or-less and the perfect world of geometry. He states that imagination ‘is not embarrassed by the limitations imposed on us by reality. It achieves the ideal, and even the impossible’ (Koyré 1968b, 45). According to Koyré, thought experiments play an important role in modern science because imagination can act as an intermediary between the mathematical and the real. Whether Galileo actually performed the experiments in question or not, does not affect the point that Koyré is making here: we cannot attain perfection in the real world.
Furthermore, the principle of inertia cannot be derived from experience because it is impossible to experience: nowhere can we actually see a body left to itself, uniformly moving in a straight line. Martin Heidegger aptly describes this point when he states:
‘modern science, in contrast to…medieval Scholasticism and science, is supposed to be based upon experience. Instead, it has [the law of inertia] at its apex. This law speaks of a thing that does not exist. It demands a fundamental representation of things which contradict the ordinary’ (Heidegger 1967, 89).
For Koyré, inertia is implicit in Galileo’s conception of motion, which will later be made explicit by Newton (Koyré 1968c, 19). As Koyré notes, ‘the Galilean concept of motion (as well as that of space) seems to us so “natural” that we even believe we have derived it from experience and observation’ (Koyré 1968d, 3), yet ‘for the Greeks as well as for the thinkers of the Middle Ages the idea that a body once put in motion will continue to more forever, appeared obviously and evidently false, and even absurd’ (Koyré 1968c, 19). As Koyré points out, it is the experiment, where we interrogate nature and force her to yield to our questions, that is decisive for modern science, not sensible experience (Koyré 1968c, 18).
The equivocation between experiment and experience is an ongoing problem for phenomenology and, therefore, worth reiterating here because the meaning of experience is at the heart of the difference between phenomenological philosophy and modern science. Yet, the meaning of experience is often left unclarified. The tradition of modern science leads to an understanding of human experience as unreliable and as reduced to a mere dependent copy of the, purportedly, external world. Modern science is not based upon unreliable experience, but upon experiments that are repeatable. The modern experiment presupposes that nature is mathematical, in other words, that nature can be measured and mapped with exactitude. On this account, the experiment allows us to move closer to the exact determination of nature by isolating ‘components’ and ‘variables’ and measuring them as well as the specific interactions between them. Phenomenology questions the mathematical conception of nature by suggesting that the scientific method operates by idealising and, then, formalising the things it investigates. Hence, what the scientists attains is not a better description of the tangible world, but a measurement of a mathematised or formalised ideal. Phenomenologists foreground this disjunction between the experimental basis of modern science and human experience as it is lived through. Furthermore, phenomenologists rethink the meaning of experience and problematise reducing experience to sensations as well as making experience equivalent to objectified repeatable data. Phenomenologists foreground that human experience is always meaningful which entails that we are able to see the same thing through different perspectives. However, this does not mean that human experience is perfectly replicable: our experience is typified, more-or-less the same, roughly similar, etc. On the other hand, human experience is not an accumulation of sensations because we always intend something whole, we always see more than we actually see. The meaning of experience is a central question for phenomenology as well as understanding modern mathematical science. I conclude by suggesting that it is important to read Koyré in light of the phenomenological critique of modern science that distinguishes the experiment from experience, brings into question the reduction of experience to sense-data and attempts to rethink experience as always intending something meaningful.
Heidegger, Martin. 1967. What is a Thing? Translated by W. B. Barton and Vera Dutsch. Boston: University Press of America.
Husserl, Edmund. 1970. The Crisis of European Sciences and Transcendental Phenomenology: An Introduction to Phenomenological Philosophy. Translated by David Carr. Evanston: Northwest University Press.
Koyré, Alexandre. 1968a. „An Experiment in Measurement.“ In Metaphysics and Measurement: Essays in Scientific Revolution, 89–117. Cambridge, Massachusetts: Harvard University Press.
Koyré, Alexandre. 1968b. „Galileo’s Treatise De Motu Gravium: The Use and Abuse of Imaginary Experiments.“ In Metaphysics and Measurement: Essays in Scientific Revolution, 44–88. Cambridge, Massachusetts: Harvard University Press.
Koyré, Alexandre. 1968c. „Galileo and Plato.“ In Metaphysics and Measurement: Essays in Scientific Revolution, 16–43. Cambridge, Massachusetts: Harvard University Press.
Koyré, Alexandre. 1968d. „Galileo and the Scientific Revolution of the Seventeenth Century.“ In Metaphysics and Measurement: Essays in Scientific Revolution, 1–15. Cambridge, Massachusetts: Harvard University Press.
Koyré, Alexandre. 1972 . „Introduction.“ In Descartes Philosophical Writings, edited by Elizabeth Anscombe and Peter Thomas Geach, vii–xliv. London: Nelson’s University Paperbacks.
Gander’s declared aim in Self Understanding and Lifeworld is to build on the untapped potential of Heidegger’s hermeneutical phenomenology of the lifeworld and the self-forming experience of reality. The book is a long and closely argued exploration of how a human being develops an understanding of oneself as a self within a social lifeworld.
Gander spends perhaps a little too much time beating the dead horse of the Cartesian self but he does correctly emphasize the importance of the self not as a self-certainty but as a fluctuating play of unfolding human experiences in the historical world. The historicity of the individual is important to Gander, who focuses on the self-understanding as a to-and-fro between present experiences and progressive-anticipatory self-confirmation. To the contrary, Gaander says, the human self is historicized, meaning that the self cannot be identified as an ahistorical transcendent ago, but needs to be conceived as a historical self in the current of history. As human individuals, our task is to have to incessantly identify our self from within our self within the lifeworld.
Gander’s primary task in Self Understanding and Lifeworld is to set forth a phenomenology of the human self that describes what it means to be a unified human self in the current of life history. In response to the philosophical need to critically discuss self-understanding within the lifeworld, Gander argues that the Husserlian conception of the phenomenology of consciousness is inadequate for answering the problem of history in the hermeneutics of the self-understanding of human beings in the world. Each of us, Gander says, is what we are only through what we have become, and thus, the hermeneutical question of the self-understanding takes shape in Heidegger’s project of a hermeneutics of facticity.
In Part One, Gander interprets the human being’s facticity as similar to the writing and reading of a text. Gander’s analogy is to compare self-understanding with understanding a text. Our knowing is an interpretation, including our knowing of ourselves, allowing us, Gander argues, to compare the understanding of our self with the understanding of a text. The move Gander makes here is one with which the reader may or may not agree, and the reader may or may not find Gander’s defence of it—a blending of Dilthey, Foucault, and Gadamer—convincing. In short, if I understand Gander correctly, his argument is that in a text, there is a space in which the writing subject disappears and since a human being’s self understanding is a historical consciousness—a kind of text being written and read—we as a knowing subject of our self-understanding disappears. The textual analogy rests largely on seeing the historicity of the individual as a kind of reading of the individual’s cultural traditions. We enter into the text (the “book of the world”) of our tradition and in reading and interpreting that text, our individual self-persuasion forms itself. Gander says that “the human self- and world understanding underlies and forms itself from out of the force field of the particular historical-cultural tradition.” (55) That individuals develop their understandings of self and world from their cultural tradition is uncontroversial, but whether we gain philosophical understanding of this process by applying the textual analogy is open to question. Gander’s argument is certainly plausible, but it is not clear that it is an advance on other philosophical approaches.
Regardless of how we view the self-formation of the human self, we are left with the problem of the lifeworld. This is a philosophical problem because the constitution of the self and the possibility of self-experience are connected to the self’s history in the world. Gander turns to the problem of the lifeworld in Part Two. The field of reality, Gander says, opens itself to the philosopher in the language the philosopher speaks and the meaning of its concepts which are set out in historical context. The approach needed, therefore, is a hermeneutical interpretation of concepts that is related to human situatedness in everyday experience. (79-81) Gander then enters a lengthy exposition against Descartes’s philosophical method and the self-certainty of the self within Descartes’s method, little of which will be new to the reader.
When Gander returns to the problem of the lifeworld, he observes that life and thus the lifeworld can no longer be considered something over and against the subject as in Descartes. (116) He then turns to Husserl’s discussion of the lifeworld, interpreting Husserl’s task as a project of “lifeworldly ontology.” (140) Gander adopts Husserl’s task, but also finds Husserl’s approach wanting. The individual’s facticity in the world is carried out in the historical and cultural horizons of the lifeworld. The “concrete lifeworld” is a variable, changing historical-social-cultural world and the lifeworld is more than a mere preliminary to the transcendental sphere of reason. For this reason, Gander says we must take leave of Husserl’s narrow approach to a theory of perception and begin anew the task of an ontology of the lifeworld as outside the transcendental horizon. Gander criticizes Husserl as bypassing the factically concrete lifeworld in its historicity in favor of what Gander calls “an intended final sense by means of the transcendental epoché…[and] takes the sting out of his diagnosis.” (163) By claiming the singularity of the lifeworld, Husserl, Gander says, cuts himself off from existentiell factical contingent experience and the plurality of lifeworlds. At no point does there arise a central perspective from which the human relation to self and world, therefore, Gander rejects Husserl’s approach, adopting in opposition the approach that “the ground of the natural lifeworld, with the experiences of contingency encountered everywhere and at each moment, remains a significant, indeed a necessary corrective against intellectual flights of thinking.” (167)
Gander expands on his claim that Husserl has neglected the historical and factical life in Part Three. And it is here that he gets to the main point of his book:
I experience myself only in the midst of the world—and that means in the midst of time and history—so this relatedness always already implicates the self-constituting experience of difference in its ontological presupposition. The self-relation generates and determines itself accordingly through and as difference, yet does not spilt in the Cartesian sense, but rather in that I experience myself qua difference as essentially open to the world; the self always already transcends itself beyond me to the understanding possible for me as historical horizon. (184)
Our finite self-relation is constituted by both transcendence and difference, Gander argues, and though our phenomenological approach to the problem of the lifeworld benefits from Husserl’s epoché, it also benefits from the early Heidegger’s critique of Husserl—specifically the former’s view to the structure of care. Gander sides with Heidegger in rejecting Husserl’s empty certainty and in accepting instead the understanding that science should be posited as knowing comportments of human beings. Human knowing is a specific mode of being in the world and taking this into account allows our phenomenological approach to include the unexpressed effective background beliefs that form humans’ presuppositional horizon. The proper things of philosophy, Gander concludes, following Heidegger, are not experiences of consciousness taken through the transcendental and eidetic reduction but the phenomena of the human ontological condition of the care for life. Heidegger grasps facticity, Gander says, as the existentiell situation of the individual—one’s own concrete, particular context of life. (196) Self-understanding is therefore experienced in one’s particular facticity within an historical horizon constituted by both transcendence and difference regarding one’s orientation to oneself and to the world.
Having argued for the preference of Heidegger over Husserl, Gander turns back to the issue of a hermeneutics of the self-understanding of human beings in the world. He begins by approaching the pretheoretical life. The human is enmeshed in factical life in such a way that the self as activity constitutes itself in the lifeworld. What we call “life” is known through and in a hermeneutically interpreting active knowing of the having of life itself. (212) Life in itself is always my own life and what it means to be a self is to experience the self-world that is there for us in every situation. Our phenomenological approach must look at the factical experience of life that is always lived out in a lifeworld which is centered in the self-world of comportment to oneself. (214) Gander’s hermeneutical ontology of facticity considers the world-relation as self-relation and constructs an historical ontology of our ourselves based on the conception that experience fundamentally refers to self-relation that is always already situationally related or bound. We make experiences only in situational connections, and situations create in themselves possibilities of experience for me.
Self Understanding and Lifeworld is perhaps longer of a book than it needs to be. One could also argue that it covers well-worn paths of material. As a contribution to Heideggerian studies, Gander’s book has value in how he relates several concepts in Heidegger to other twentieth century philosophers. Any writings concerning this subject matter are, almost by necessity, opaque and complex, and Self Understanding and Lifeworld is definitely those things. Gander’s differentiation of everyday experience as an historical life is a difficult read but worthwhile for the reader who is interested in new applications of Heidegger for the study of the self.