The forms of the fish are working not only from without, i. Ultimately, we will see the whole world of animals as a great element in which one species is created, or at least sustained, by and through another. Describing the effect on the observer of the moment in which fine art is seen as an end in itself, Moritz writes, During a completely engaged observation of the Beautiful, the Beautiful hones our observation from us, and makes it so, that we seem to lose ourselves in the Beautiful; and exactly this loss, this forgetting of oneself, is the highest level of pure, purposeless pleasure, which bestows on us the Beautiful.
We sacrifice in the moment [in dem Augenblick] our individual, limited existence to a kind of higher existence. The observer becomes selfless, and the object of fine art, transcendent. Part II. Like Goethe, Kant works empirically. And like Goethe, for Kant, the organism is an end in itself. Observation of the natural world does not lead Kant to the conclusion that an organism has a purpose outside of itself, for if it were to, there would be no way to know what that might be.
For Kant, nature cannot be understood in terms of purely mechanical laws, and the organism cannot be said to be part of a simple cause and effect relationship. Kant develops his philosophy of nature fully in his Third Critique, Critique of Judgment , which is divided into two parts. The second part is much less well known, and for those who expect the entire text to be focused only on aesthetics as a philosophy of beauty, it may also be mystifying.
In the first part of his Third Critique, Kant adds to his categories of reason established in his first two Critiques an a priori, pre-experiential, reflective judgment, a judgment which does not constitute experience, but which regulates it, and allows humans an understanding of nature as if it were teleological, as if it had a greater purpose unto itself. Then, in the second part, Kant uses the principles developed in the first to outline a philosophy of teleological judgments with respect to mathematics, the organism, and nature, and argues that metaphysical principles, and teleological judgment, are necessary for natural science.
While using highly technical language, Kant worked quite diligently on his style, and purposely eschewed poetic language from his work. His model for science was Newtonian physics, which established repeatable laws. Working consciously to expel bias, and to maintain objectivity, his effort in this regard is reflected in his language.
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Paul Guyer, Trans. Nor did he and Goethe have similar ideas about imagination, quite the contrary. Furthermore, one might find parallels between Spinoza and Kant in their use language as logic to reach universal truth. When contemporary efforts in biology led toward theories of evolution, Kant used metaphysical principles to back up categorical separation, espousing what was essentially a biblical view that humans were placed in the world in the image of God. Kant was a creationist.
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Kant was prepared to believe it operated within fixed structures in the biological world. But he never acknowledged the ontological commitment that epigenesis carried with it. The very idea of emergence or evolution on our sense frightened him. Nothing was more important to him, metaphysically or methodologically, than to police the boundaries between the organic and the inorganic, and, again between man and animal [italics his].
The scientist then plays, uses his faculties, and enjoys the beautiful forms. Both Goethe and Kant see organisms as ends in themselves. Neither proposes a purely empirical, materialistic approach to science. For him, beauty appears to be universal, any person with taste will have an immediate experience of beauty when they see it.
But while apparently universal, it is also empirically occasioned in a moment, and without concepts or intermediate discussion. Judgments of the beautiful, then, gesture toward universality, are immediate, and are occasioned by empirical experience. For Kant, then, beauty is reflective, of the subject, and not objective, not in the object. So, while beauty is an experience which combines the immediate with the transcendent, the divide between the empirical object and the rational world remains unbridged.
Kant then follows his discussion of the beautiful, and of the sublime in his Third Critique, with a discussion of the use of teleological principles in nature—the beginning of which is quoted above. The necessary assumption of a teleological order to nature assures that, rationally, the natural scientist must work from metaphysical principles to discover the rules to which all objects in nature do conform.
Thus, natural science, according to Kant, cannot be a purely empirical endeavor. Kant first developed his concept of teleology in nature using the idea of purposiveness in his third essay on skin-color-based race theory, On the Use of Teleological Principles in Nature He then followed that discussion with a full elaboration of his idea of the possibility of a teleological order to nature in the second half of the Third Critique. Katherine M. Faull Lewisburg: Bucknell University Press, , Julie K.
Ward and Tommy L. Lott Oxford: Blackwell Publishing, , Kant, on the other hand, wanted to make Linnaean categories more permanent.
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He argued that while Linnaean categories were useful in a study of nature, they were not necessary, and failed to rise to the standard of apodictic science. By this logic, a horse and a donkey are not the same species, for they can mate, but the resulting mule is infertile. In , Kant viewed humans as all one species, but proposed that there are four basic races defined by four skin colors. These natural laws then join the principles with experience.
Kant then developed the concept of purposiveness more fully in his Third Critique. The advantage of Goethean science is that he does not objectify the organism. Goethe advocates for selflessness, elevates love over reason, emphasizes connectivity between all organisms, and demonstrates what could be argued to be a moral perspective toward the environment. He describes the switch from using metaphysical principles to using a modern, empirical, deductive scientific method.
He warns modern scholars not to assign the modern conception of race to earlier times, including the Enlightenment. While Kant also thought that there were at least possible connections between the greater order of nature and the human mind, he assumed the dominion of reason, which separated humans from animals.
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This metaphysical presupposition is not based on empirical science, rather, it originates from scripture; the perspective of human dominion over nature is prominent in the three great monotheistic traditions. Although he was raised in a devout Lutheran household, Goethe still finds this idea to be hubris. From a Goethean perspective, this misconception of the place of humans in the world leads to false sense of objectivity, which becomes both binding and blinding. Before discussing how this may play out with the modern empirical method, it is useful to revisit Spinoza, discuss his idea of intuition and its influence on Goethe.
Miller, Introduction, The Metamorphosis of Plants, xviii. Intuition versus Objectification To begin his essay on Spinoza, Goethe writes, The concepts of being and totality are one and the same; when pursuing the concept as far as possible, we say we are conceiving of the infinite. But we cannot think of the infinite, or of total existence.
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We can conceive only of things which are finite or made finite by our mind; i. The infinite cannot be said to have parts. Although all finite beings exist within the infinite, they are not parts of the infinite; instead, they partake of the infinite. Rather than elevate reason, Goethe, following Spinoza, focuses on love, and relies on intuition. For Goethe, while reason gives humans a sense that they understand something, this understanding is limited. The more wholly a scientist defines, reaching for apodictic truth—as Kant describes in his essay on Physics—the more binding, and the more misleading.
For Spinoza, as for Goethe, each individual existence—not just human existence, but all life—is also an expression of the infinite.
Thus, the human being may see his or her existence as an analogy for the infinite, but Spinoza and Goethe are not describing a mere analogist relationship here. They are talking about different ways that a scientist apprehends experience. Michael Friedman Cambridge U. Thus, Goethean science changes the scientist.
Here Kant distinguishes between a systematic study of nature Naturlehre and natural science Naturwissenschaft. Unlike fields which study nature such as psychology, chemistry, biology and anthropology, which are only based on empirical laws, physics rises to the level of natural science, Kant believed, as it could rely on a priori principles, principles which exist pre-experience, and mathematics.
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For Kant, natural science is proper eigentlich when it handles the object of its study entirely according to a priori principles. It is 22 Spinoza, Understanding, For Kant, apodictic knowledge may be logically proven and has the certainty of a mathematical equation. For instance, an improper fraction is one in which the numerator is larger than, or equal to, the denominator, that is, it is one that has not been reduced to its most basic form. For Kant, then, natural science that cannot be proven through a priori principles, such as chemistry, may be called a systematic art.
That does not mean that chemistry is not useful; it means that according to Kant, it is not apodictic.https://meister-walter.de/images/2019-09-28/myke-whatsapp-spy.php
Johann Wolfgang von Goethe
Clearly, though, Kant desires a systematic understanding of the order of nature that would allow such validity for all empirical sciences, as demonstrated by his use of these terms in his essay on race theory. Once they are seen to conform, this becomes for the observer a kind of mastery, a control. This process of over-determination of natural beings objectifies them, but also hides from the scientist much of their nature.
While the problem of objectivity remains, Goethe thought of a way of working with it which does not involve over-determination and mathematical reductionism. To see such a thing, a scientist must stick very close to selfless observation, but also use intuition. But we have found something else besides. When he began to organize survival training for tourists, he gained insight into non-commercial values of trees. He describes how his love for nature was reignited at the same time that new research was revealing insights into communication among trees.
Under the canopy of the trees, daily dramas and moving love stories are played out. Here is the last remaining piece of Nature, right on our doorstep, where adventures are to be experience and secrets discovered. And who knows, perhaps one day the language of trees will eventually be deciphered, giving us the raw material for further amazing stories. Until then, when you take your next walk in the forest, give free rein to your imagination—in many cases, what you imagine is not so far removed from reality, after all!
He gained initial recognition as a literary critic and cultural philosopher. At the beginning of the 20th century, he founded a spiritual movement, Anthroposophy.