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Idealisms and science

17 Sep

The eighteenth and nineteenth centuries were marked by scientific, technical achievements due to the Industrial Revolution, with a world-wide expanding and flourishing trade, which gave rise to confidence that humanity seemed to flourish and history ruled by Reason, as the Enlightenment alike triumph.

With few dissonant voices, Kierkegaard first and then Nietzsche and Schopenhauer, the rest seemed to flow in a full and satisfying turn, the colonies were not spoken, and the Arab and Eastern world seemed to submit to the Western order, but there was something to disturb the colonial struggles. and the danger of war, which would see its outbreak in the 19th century. The science that seemed to do so much had an Achilles heel, had not yet solved the problem of social disputes, not only that which subjected workers and colonies, but especially the trade wars and disputes that came to subject the defeated.

It was the exacerbation of nationalism, which now returns, the trade war between nations, now between the US and China, but also between Iran and Saudi Arabia, that made the first to be called war of war, with 10 million dead. Amid the two wars emerged the Vienna Circle, neopositivism and neologicism, among several other names a prominent scientific name was Karl Popper, among others, such as Godel, Carnap, Hans Kelsen and Moritz Schlick.

In the scientific field besides Husserl who criticizes the method, Popper will also propose that the positivist inductive method presented itself to science as a volatile knowledge, which could not guarantee anything about the constancy of observed facts, and it is not possible to affirm that any assumption is the truth. with absolute precision, what Heisenberg physics already said.

But his return to Parmenides is more essential, where idealism began, and there is its ontological root: ‘being is’ and ‘non-being is not’, there is no contradiction or third hypothesis.

By stating in the previous post the return to root, it will not be in its heyday of German idealism, or even Hegel’s sacralization, Marx will say that there are new against old Hegelians, but in the origin we will find something essence to the idealism and enlightenment described by Karl Popper .

In the book “The World of Parmenides: Essays on Pre-Socratic Enlightenment” (Popper, 2014) that we find several pearls of idealistic foundations, the first in the preface by editor Arne Friemuth Petersen, he states that he gave the lecture quoting “To be or not Of Hamlet, to which Popper himself interrupted, stating more or less this:

“You see, Parmenides was neither a language analyst nor an ontologist, but a cosmologist. Your “Being” has nothing to do with ontology. ”(Popper, XIII, 2014).

I was also amazed to read this right from the preface to the book that speaks of the worldview at the origin of idealism and also of the Enlightenment, not only in Parmenides, but according to Popper himself also in Xenophanes cosmology and Parmenides epistemology (page XV). , which comes to clarify a non-rational origin, as one might suppose, he will propose that Heraclitus (everything changes) and Parmenides (nothing changes) “were reconciled and combined in modern science” (p. XX), and thus faces of it. currency.

In the notes of the Brazilian post-impression, fragments found after printing, there are several notes by Popper, the seventh that says: “Historical hypothesis: Tales is the inventor of the rational discussion method”, new surprise, but the Enlightenment was born there. back.

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.

 

 

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