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Pensiero Magico E Scientifico Pensiero magico e scientifico Un’epistemologia dei saperi occidentali tra fisica, economia e antropologia Osvaldo Duilio Rossi Ricerca svolta con il contributo di I.F.O.R. Istituto di Formazione Organizzazione e Ricerca (Roma, Via Tuscolana n. 44) Pensiero magico e scientifico. Un’epistemologia dei saperi occidentali tra fisica, economia e antropologia di Osvaldo Duilio Rossi © 2019-2020 I.F.O.R. Istituto di Formazione Organizzazione e Ricerca (Roma, ia !uscolana n. ""# Indice Introduzione Saperi magici e saperi scientifici..................................1 Sincretismo eretico........................................................7 1. Linguaggio matematico 1.1. Segni e significati..................................................12 1.2. Matematica naturale............................................15 1.3. Economia linguistica............................................19 2. Razionalismo e illuminismo 2.1. Leibniz e i limiti della ragione..............................26 2.2. a !ant al sincretismo di Sc"open"auer..........33 2.3. #li illuminati...........................................................37 3. Fisica dei corpi 3.1. $e%ton e le alte s&ere..........................................'2 3.2. Einstein e i mutamenti..........................................51 3.3. ( buc"i della conoscenza.....................................57 4. Fisica delle particelle '.1. ue cose sull)elettrone........................................63 '.2. *ampo e controcampo........................................66 '.3. +rdine e disordine................................................7, '.'. All)ombra del .uanto............................................75 '.5. L)onda di Sc"rödinger.........................................79 '.6. (l mare di irac......................................................03 '.7. Legami a distanza................................................07 5. Olonomia 5.1. Scienza &antastica................................................91 5.2. escri1ere la luce.................................................9' 5.3. Sapere inconscio..................................................97 5.'. (n un 1erso o nell)altro........................................1,5 6. Economia quantistica 6.1. Logic"e a con&ronto...........................................112 6.2. 2eoria microeconomica dell)impresa..............11' 6.3. 2eoria macroeconomica della moneta............122 onclusioni Sincretismo e dualit3.................................................137 *omplessità e in&ormazione.....................................1'1 4elati1it3 percetti1e...................................................1'' 2 !ppendice 1" E # mc ..................................................152 !ppendice 2" la lung$ezza di %lanc&.....................155 !ppendice 3" la costante di struttura....................159 !ppendice 4" la velocit( della luce.........................161 Bi*liogra+a.....................................................................166 +.D. Rossi 1 Pensiero magico e scientifico Introduzione La nostra civiltà razionalistica, con il suo culto per la demistificazione oggettiva, si vede sommersa in effetti dal riflusso della soggettività […] e dell’irrazionale (Durand 19$%&2009' (2)). Saperi magici e saperi scientifici iviamo un momento storico in cui il dibattito +u**lico polarizza ,acilmente le o+inioni, sc-ierandole l’una contro l’altra, e sc-ierandole con o contro il pensiero unico' una catego- ria utile a identi/care 0ualsiasi nemico e a giusti/care 0ualsiasi contestazione. Ignacio Ra- monet (1995) aveva coniato 0uell’es+ressione per criticare la su+remazia esercitata dalle logic-e economic-e 1 come un’ideologia imposta dall’alto 1 su ogni altra ,orma di pensie- ro. 2a +rovocazione di Ramonet -a aperto un /lone di critic-e su come l’economia con- trolli la +olitica e altre dimensioni della società (solo) in ,unzione delle logic-e di +ro/tto; ma la categoria del pensiero unico sostiene ,acilmente 1 anc-e a s+roposito 1 ogni conte- stazione mossa contro i saperi “istituzionalizzati6 e contro i “poteri ,orti”. 7osì il verbo istituzionalizzare /nisce per legarsi al concetto di male, sottintendendo l’idea paradossale secondo cui si potre*be migliorare la società evitando di ricorrere alle istituzioni. 9 il po- tere risulta malvagio, se lo si 0uali/ca come orte, in contra+posizione a un ipotetico e al- trettanto paradossale potere de!ole, perci: pi; tollera*ile; benc-< un +otere debole non sa- re*be un potere, c-e im+lica il concetto di potenza, cioè +ro+rio 0uel concetto di ,orza screditato dall’es+ressione di Ramonet1. D’altro canto, la locuzione pensiero unico, connotata negativamente, sottintende un con- traltare connotato positivamente e altrettanto paradossale' il pensiero multiplo o, almeno, il pensiero doppio, cioè una ,orma di dualismo c-e, anzic-< accettare le idee imposte unila- teralmente, svilu++i sintesi veri/ca*ili nel dialogo (dal gr., "#$, ‘tramite’, con %&'(), ‘paro- la’, ‘discorso’) tra tesi e antitesi, secondo il modello argomentativo della /loso/a classica. ?eccato c-e i signi/cati linguistici e i comportamenti umani tendano a scivolare natural- mente nel paradosso, come -anno sottolineato @eorge OrAell (1949) e Bose+- Celler (1961) +ro+rio sul tema della manipolazione intellettuale' il +rimo scrittore demonizzò il dou!let*in+ (ingl., >*ipensiero’) come un modello di convincimento totalitario c-e condur- re*be alla sc-izo,renia c-i accettasse una verità considerata ,alsa inconsciamente24 il se- condo scrittore, dal canto suo, incrimin: vari paradossi connaturati alla guerra, a partire dalla possi*ilità di de/nire am*iguamente il nemico (cioè “c-iun0ue ti conduca alla morte, incluso il tuo colonnello”%# /no alla conduzione delle politic-e militari secondo logic-e economic-e come la legge di ,resham" (i soldati c-e risc-iano maggiormente -anno dirit- 1 Il giornalismo politico a*bonda di critic-e al potere basate sull’allusione alla +repotenza della ,orza c-e +revarica la dignit3 della debolezza, come 0uelle di Ferruccio De Dortoli (2012#, di Furio Colombo (2012) e di Eassimiliano !rovato (2018)4 mentre Roberto Eanina cura addirittura una ru*rica intitola- ta Poteri forti sul quotidiano la Repu!!lica (AAA.re+u**lica.it&ru*ric-e&lo**G&#. 2 2a disto+ia immaginata da OrAell esempli/cava la condizione *ipolare dei cittadini di una nazione, convinti di essere in guerra perenne contro un’altra nazione, benc-< ricordassero un’alleanza recente tra le due nazioni stesse. 2o scrittore *ritannico potre*be essersi is+irato alla condizione degli italiani c-e stentavano a distinguere gli alleati dai nemici dopo l’8 settem*re 1943. % 2.antropologo Ric-ard Hrang-am (2019/2019: 340-341) conferma come la guerra esasperi la contra+- posizione (interna ad ogni sc-ieramento# tra soldati restii a combattere e comandanti inclini a sacri/- carli. " CenrG Dunning Eacleod (1858) attri*uì a !-omas @res-am (I I sec.) la legge secondo cui “la mone- ta cattiva scaccia quella buona”: nei sistemi economici basati sul valore intrinseco del metallo c-e costi- tuisce le monete, le persone tendevano a scam*iare, passandole di mano in mano, le monete più usurate +.D. Rossi 2 Pensiero magico e scientifico to al congedo, ma il loro colonnello alza retroattivamente il livello di risc-io per s,ruttare la loro a*ilità /no alla morte, impedendo di ,atto il congedo). Juei due romanzi parados- sali -anno anticipato il successo scienti/co di HatzlawicK&Deavin&BacKson (1967), secon- do cui la sc-izo,renia connatura i ra+porti di legame doppio' 0uelli in cui 0ualcuno (domi- nante# +ropone a 0ualcun altro (dominato) di scegliere tra due alternative illusorie, c-e +romettono una 0ualc-e ricompensa, ma c-e di ,atto im+licano solo +unizioni(. 9 @illes Deleuze (1969) -a dimostrato come “la logica del senso” si gioc-i +ro+rio nell’am*iguità semantica, nella libertà es+ressiva e nella libert3 inter+retativa consentite dal linguaggio e dai +rocessi di signi/cazione. Lnzi, “il pensiero evolve ri+rendendo elementi +re,a**ricati e +reesistenti a cui con,erisce un senso nuovo, nel suo s,orzo di integrarli in un sistema ra- zionale6 (Hadot 1981&2002/2005: 22). Fino ad ammettere la conseguenza estrema secon- do cui la cultura (occidentale# si fondere*be sull’am*iguità' il ,enomeno delle incom+rensioni, degli slittamenti, delle +erdite di senso, delle reinter- +retazioni, c-e talvolta +ossono arrivare /no al controsenso […] !utte le culture del mon- do mediterraneo -anno cos8 /nito +er es+rimersi con le categorie del +ensiero ellenico, ma a +rezzo di im+ortanti slittamenti semantici c-e -anno de,ormato il contenuto dei miti, dei valori MNO Questa sintesi neo+latonica MNO dominer3 in tutto il +ensiero del Eedioevo e del Rinascimento, e in certo 0ual modo sar3 il comune denominatore delle teologie e mistic-e e*raic-e, cristiane e musulmane (Hadot 19F1&2002&200(' 10-11). 2’impossi*ilità di signi/care univocamente 1 disam*iguamente 1 tramite le lingue na- turali -a indotto Ignacio Eatte Dlanco (1975&2000) a svilu+pare un modello psicanalitico basato sulla 5*i-logica”, anzic-< sull’analisi arc-eti+ica' ha svilu+pato un sistema di ,orma- lizzazioni matematic-e tramite cui superare le am*iguità semantic-e e i paradossi invilu+- pati nell’idea ,reudiana e Pungiana di inconscio4 -a tentato di con,erire credi*ilità scienti/- ca a una dimensione considerata, /no ad allora, +uramente umanistica, se non addirittura magica o mistica, come ha lasciato intendere Aniela JaQ< (1989: 1-28) parlando del meto- do di 7arl @. Bung (1902; 1910), basato su allusioni, su associazioni meta,oric-e e sul ri- conoscimento
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