Arquivo para September 18th, 2019

Idealism: back to the pre-Socratic

18 Sep

Karl Popper knew, the Vienna circle knew, and Husserl knew that to discuss the contemporary crisis it was necessary to return to idealism, the great foundation of contemporary Enlightenment, but Popper’s thesis goes deeper than we should return to the pre-Socrates.

Both Wittgenstein and Popper are known to have their connections with the Vienna Circle questioned, as a thought, but as an influence they certainly brought the questioning root of logical positivism in general, and of conventional Kantism in particular, a critique of idealism and enlightenment. resulting from it due to the detected crisis of science.

Both speak of a return to cosmology, although Popper claims “the Tractatus was a cosmological (albeit crude) treatise and because his theory of knowledge was closely linked to cosmology” (Popper, 2014, p. 2), rather than linguistic philosophy, as many of Wittgenstein’s readers suppose, clippings are always complicated.

He will explain that “specialization may be a temptation for the scientist… for the philosopher, it is a sin” (idem), but unfortunately it has happened, philosophy is now a “department” as if the other sciences did not do it implicitly (or explicitly by bad practices) his theories.

Ironic with the Baconian spirit, he was the first in modern science to appeal to empiricist “practice,” and Popper claims all science (I would say almost every thought except the refusal to think that it is more serious): “every science starts from the observation and then, slowly and cautiously, moves towards the theory ”(Popper, 2014, p. 3), the curious thing is that they use Popper himself to affirm this, poor reading, the mediocracy of“ illiteracy ”. secondary”.

His thesis is that rationality departed from Tales of Mileno and the Ionian school, and quotes it verbatim from the fragment [15]: “that the earth is sustained by water upon which it moves like a boat. If we say there is an earthquake, the earth is being shaken by the movement of the water ”(Popper, p. 4), amazed rationalism was born along with earth moving.

Compatible with the Baconian myth, Popper states in the following passage: “The purpose of the Baconian myth is to explain why scientific statements are true, indicating that observation is the“ true origin ”of our scientific knowledge” (idem), of course, he questions. This and its purpose is to unveil the idealistic building from antiquity.

Who is going to question Tales’s idea is Anaximander in suggesting the earth as a drum, but supported by nothing, in Popper’s quote from the fragment [A 11]: “… it is supported by nothing, but remains stationary because it is equally distant of all other things.

Its shape is […] like that of a drum […]. We walk on one of its plant surfaces, while the other is on the opposite side. ”(Cit. POPPER, 2014, p. 4).

It states shortly afterwards “it made possible Aristarchus and Copernicus’ theories.” (Idem), but her idea was bold because it was about seeing the Earth freely suspended in the middle of space, and perhaps by observation, there were oceans of all ages.

On the other hand, Tales’s idea seemed natural. It is from there and from Xenophanes that Popper will build the cosmology of Parmenides, his disciple, where immutable reality, the immobile Earth is presented as a kind of logical proof (Popper, 2014, p. 14), where his idea will come from. from the one, from the undivided from a single premise, “that which is not is not,” where nothing, that which is not, does not exist. In this world full of Parmenides, there is no room for movement, this is its cosmology, which is what we refer to from the preface, when Popper stated that there is no ontology in it.

POPPER, K. O Mundo de Parmênides: ensaios sobre o iluminismo pré-socrático (The World of Parmenides: Essays on Pre-Socratic Enlightenment), trad. Roberto Leal Ferreira, São Paulo UNESP editor, 2014.