{"id":8706,"date":"2025-01-04T08:00:00","date_gmt":"2025-01-04T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=8706"},"modified":"2024-12-14T15:50:30","modified_gmt":"2024-12-14T15:50:30","slug":"is-biosemiotics-scientific-part-2-of-4","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=8706","title":{"rendered":"Is Biosemiotics Scientific? (Part 2 of 4)"},"content":{"rendered":"\n

0209 It’s funny how academics can turn disappointments around.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0210 Triumphalist science<\/em> establishes a pattern.  If one considers a model to be the noumenon, then one can look for phenomena that objectify that model.  This is how the social sciences are born.  Since their inception in the late 1700s, social scientists have argued that the mechanical philosophies that gave birth to the natural sciences<\/em> also apply to the study of people and society<\/em>.<\/p>\n\n\n\n

How do social scientists identify social and psychological noumena?<\/p>\n\n\n\n

Social sciences pull noumena out of holes in the ground<\/em>.  In other words, if a social scientist<\/em> observes and measures activities that must correspond to a noumenon,<\/em> then all the investigator needs to do is to dig a little and find the thing that their phenomena must be objectifying<\/em>.<\/p>\n\n\n\n

0211 This process gets formalized by phenomenologist Edmund Husserl (1859-1938).  Husserl develops a method by which common opinions about a thing<\/em> are bracketed out, because they cannot reveal what the noumenon must be<\/em>.  The models of natural science<\/em> must also be bracketed out, because triumphalist scientists<\/em> will insist that, if their models replace the noumenon,<\/em> then everything becomes a controlled experiment, like in a college laboratory<\/em>.<\/p>\n\n\n\n

Phenomenology is precisely the formal process<\/em> that self-identifying social scientists <\/em>are informally practicing with the construction of the social sciences in the 1800s and 1900s<\/em>.<\/p>\n\n\n\n

0212 Yes, phenomenologists formalize the process by which noumena are formulated by the social sciences.<\/em><\/p>\n\n\n\n

What do they get for their labors?<\/p>\n\n\n\n

Established social scientists<\/em> say that phenomenologists<\/em> are pulling noumena out of their asses.<\/p>\n\n\n\n

0213 How rude!<\/p>\n\n\n\n

Okay, a lot of money is on the line.  How so?  Both social scientists (on their own) and phenomenologists (by way of a well-characterized method) ascertain what the noumenon must be,<\/em> by considering associated phenomena<\/em>.  The intent is to activate the Positivist’s judgment.  As soon as what is<\/em> of the Positivist’s judgment constellates, it stands as a robust possibility worthy of empirio-schematic inquiry.<\/p>\n\n\n\n

Empirio-schematic inquiry takes time and effort.<\/p>\n\n\n\n

Is that the same as money?<\/p>\n\n\n\n

Of course, social-science research requires so much money as to attract intellectuals who cannot tell their asses from holes in the ground.<\/p>\n\n\n\n

In that regard, they are not so different from the laboratory sciences.<\/p>\n\n\n\n

0214 Oh, on second thought, social scientists pull ideas out of holes in the ground.<\/p>\n\n\n\n

Phenomenologists should not compete with that.<\/p>\n\n\n\n

So, phenomenology takes a cultural turn.  Husserl is hired to sit in the same professorial chair as Kant at the University of Freiberg.  In 1916, Husserl is 56 years old.  The (soon to be Catholic) philosophy student, Edith Stein, works as his personal assistant.  In 1926, one of his students, Martin Heidegger, takes modern Western philosophy to the next level with the publication of Being and Time<\/em>.<\/p>\n\n\n\n

0215 All I can say is, “Look at what phenomenologists pulled out of their asses<\/em>.”<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

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