Markus Arnold Die Erfahrung Der Philosophen

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Markus Arnold Die Erfahrung Der Philosophen Markus Arnold Die Erfahrung der Philosophen VERLAG TURIA + KANT D I E E R F A H R U N G D E R P H I L O S O P HEN M A R K U S A RNOL D Die erfahrung Der PhilosoPhen VERLAG TURIA + KAN T WIEN–BERLIN Bibliografische Information der Deutschen Bibliothek Die Deutsche Bibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.ddb.de abrufbar. Bibliographic Information published by Die Deutsche Bibliothek Die Deutsche Bibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data is available in the internet at http://dnb.ddb.de. Veröffentlicht mit Unterstützung des Forschungsrates der Alpen-Adria-Universität Klagenfurt aus den Förderungsmitteln der Privatstiftung Kärntner Sparkasse ISBN978-3-85132-587-4 © Verlag Turia + Kant, 2010 VERLAG TURIA + KAN T A-1010 Wien, Schottengasse 3A / 5 / DG 1 D-10827 Berlin, Crellestraße 14 [email protected] | www.turia.at inhaltsverzeichnis EinlEitung . 9 Paradigma oder Falsifikation: Kriterien wissenschaftlicher Aussagen . 10 Traditionen und Antizipationen der Wissenschaften . 17 Die Normalwissenschaften und die Strategien der Philosophie . 21 Prolog: DEr SPiEgEl der WEiShEit . 27 ErStEr Teil: Erfahrung unD Evidenz 1. Kapitel: Die Erfindung des Sokratischen gesprächs . 41 I. Die Seele und die Erfahrung der Geometrie . 41 II. Philosophische Hilfskonstruktionen . 49 III. Von der Arbeit an der inneren Gewissheit . 57 2. Kapitel: Die aristotelische Erfahrung . 65 I. Das Instrument der menschlichen Seele . 66 II. Glaubwürdige Meinungen . 79 III. Die Autorität des Common Sense . 82 IV. Das Gedächtnis der Erfahrung . 87 V. Acht Thesen zur aristotelischen Erfahrung . 91 3. Kapitel: Monochord und Exegese . 97 I. Augustins De Magistro: Über den Lehrer in uns . 97 II. Die Theorie der Musik als Modell der Erkenntnis . 106 III. Textexegese als Modell der Erkenntnis: Die Strategie des mehrfachen Schriftsinns . 120 IV. Von christlichen Zweifeln an der philosophischen Gewissheit . 135 resümee: Die Erfahrung der Philosophen . 139 I. Das Modell der philosophischen Erfahrung . 139 II. Die antike Theorie der zweifachen Kausalität . 142 III. Die ambivalente Gewissheit selbstevidenter Wahrheit . 147 ZweitEr Teil: DiE EntdecKung der vorurtEilE 4. Kapitel: francis Bacons Kritik der Seele . 155 I. Die täuschende Gewissheit der Seele . 158 II. Die neuzeitliche Wissenschaft des Anomalen . 177 5. Kapitel: Die Entdeckung der wundersamen Welt des alltäglichen . 183 I. Optische Instrumente: Robert Hooke und das Mikroskop . 183 II. John Lockes Apologie der menschlichen Wahrheit . 186 III. Zur Theologie des neuzeitlichen Empirismus . 196 6. Kapitel: rené Descartes’ lumen naturale und die neuzeitliche algebra . 207 I. Der Zweifel und die Gewissheit . 207 II. Philosophie und Algebra . 214 7. Kapitel: Die apologie der vorurteile . 219 I. Edmund Burkes Apologie des englischen Vorurteils . 219 II. Der Verstand, die Leidenschaften und ihre Sprache . 226 III. Edmund Burkes philosophische Erbschaft . 238 resümee: anthropomorphe Wahrheiten? . 243 I. Die Überwindung der menschlichen Sinne . 243 II. Naturwissenschaften, Geisteswissenschaften und die Philosophie . 246 III. Das Ende der zweifachen Kausalität . 248 DrittEr Teil: WahrhEitSansprüchE 8. Kapitel: Philosophen als freie rechtsgelehrte: Die juristischen Deduktionen des immanuel Kant . 255 I. Kants Berufung auf die juristische Deduktion . 259 II. Die historische Herkunft der juristischen Deduktion . 262 III. Die strenge Herrschaft der Gesetze: Das Gesetz und sein Gesetzgeber . 269 IV. Der Pluralismus der Rechtssysteme . 275 V. Die systematische Einheit der Gesetze: Zur Grundlage einer autonomen Rechtswissenschaft . 275 VI. Die transzendentale Leere des gesetzgebenden Subjekts . 278 Exkurs: Eine kurze Geschichte des gesetzgebenden Subjekts . 280 VII. Von der juristischen quaestio facti zur quaestio iuris . 289 VIII. Die Methode der transzendentalen Deduktion . 297 IX. Der Pluralismus philosophischer Rechtssysteme: Die juristische Deduktion in Kants Ethik . 310 X. Kurzes Zwischenresümee: Die juristische Überwindung des naturwissenschaftlichen Erkenntnisideals . 314 XI. Zum performativen Ursprung des Allgemeingültigen . 319 XII. Der kantische Philosoph: Gesetzgeber oder Richter? . 323 XIII. Die philosophische Kunst des indirekten Beweises . 329 XIV. Zu den sozialen Bedingungen philosophischer Wahrheitsfindung . 340 9. Kapitel: Schreie des Schreckens: Die Wahrheit des empfindsamen Subjekts . 347 I. Johann Gottfried Herder: Das Wissen des blinden Philosophen . 349 II. Arthur Schopenhauer: Der Schlüssel der Philosophie . 364 III. Friedrich Nietzsche: Die beglückenden Visionen der Gefolterten . 373 IV. Zur Erkenntnistheorie der frühen Frankfurter Schule: Die Dialektik der Aufklärung . 388 V. Die Wahrheit singender Seelen: Zwischenresümee einer philosophischen Praxis . 415 nachwort: Erkenntnistheoretische Perspektiven . 423 I. Ewige Wahrheiten: Gottlob Freges vergeblicher Kampf gegen das Performative . 424 II. Performative Zuschreibungen . 432 III. Performativität als Bedingung der Erzählung . 435 IV. Philosophieren und Erzählen? . 440 V. Wahrheit und Erzählung . 443 VI. Handlung und Erzählung . 444 VII. Philosophische Selbstverpflichtungen . 450 Literaturverzeichnis . ...................................................... 455 Wer nach Wahrheit trachtet mit tiefgründigem Geist ... , der muß ins eigene Innre tief hineinleuchten, ... und lehren seine Seele: was sie erstrebt draußen, daß dies versteckt ihr eignes Innres bereits besitzt. A. M. S. Boethius Selbstdenken heißt den obersten Probierstein der Wahrheit in sich selbst (d. i. in seiner Vernunft) suchen; und die Maxime, jederzeit selbst zu denken, ist die Aufklärung Immanuel Kant einleitung Philosophie beansprucht, eine eigene Praxis des legitimen Wissenserwerbs zu sein. Neben den empirischen Wissenschaften will sie ein für den Menschen relevantes Wissen generieren. In ihrem Anspruch wird sie jedoch nicht immer anerkannt. Nehmen wir nur als Beispiel die Wissenschaftsgeschichte, die sich in ihren Studien mit den unterschiedlichen Arten des Wissens in der neuzeitlichen Gesellschaft auseinandersetzt: Philosophie taucht hier in der Regel nur unter dem Sammelbegriff des »Aristotelismus« auf, d. h. als jene angeblich autoritäts- und büchergläubige Wissensform, welche von der neuzeitlichen Wissenschaft bekämpft und glücklich überwunden wurde. Sind Wissenschaftshistoriker gerade noch bereit, den aristotelischen Naturphilosophen des 17. Jahrhunderts ihre Aufmerksamkeit zu schenken, verlieren sie spätestens mit dem Ende des 18. Jahrhunderts zunehmend das Interesse an philosophischen Theorien und Argu- menten. Wissenschaft wird dann zu jener Tätigkeit, die vor allem in Labors oder auch auf großen Forschungsexpeditionen vor sich geht. Einige wenige sind noch bereit, die Geschichtswissenschaften mit ihren Quellenstudien in histo- rischen Archiven als legitimen Untersuchungsgegenstand anzuerkennen, Ein- zelne betrachten auch die im Humanismus entwickelten philologischen Metho- den der Textexegese noch als erforschenswert.1 Philosophische Methoden der Begründung des Wissens hingegen, die nach dem 18. Jahrhundert entwickelt wurden, werden in der Regel nicht mehr berücksichtigt. Jene Form des Wissens, die in philosophischen Untersuchungen erzeugt und weitergegeben wird, fällt für die meisten bereits in den Bereich der »allgemeinen Öffentlichkeit«, d. h. jener Diskussionen, die vielleicht noch genannt werden, wenn es darum geht, einen allgemeinen historischen Kontext zu skizzieren, vor dem sich die Neuheit einer wissenschaftlichen Theorie als »Entdeckung« positiv abheben kann, der jedoch als eigenständiger Bereich der Suche nach Erkenntnis nicht ernst genommen wird. Es ist so, als ob in der Philosophie nur die ama- teurhafte Phantasie, das unsystematische Spekulieren und das an unbewiesenen Traditionen und Gerüchten hängende Vorurteil regieren, gegen die sich die neu- zeitliche Wissenschaft mit ihren Methoden gewendet hat. Immer noch scheinen viele in der Philosophie nur jene von Francis Bacon erfolgreich als bloße Idole denunzierten Meinungen zu erkennen, welche angeblich die allgemeine Öffent- lichkeit beherrschen. 1 Für Hinweise auf Studien, welche die Entwicklung der historischen und der philologischen Wissenschaften als Teil der Entstehung der neuzeitlichen Wissenschaft betrachten: Arnold 2004a. 9 Sicher, es gibt heute bereits Wissenschaftsforscher, die das Wissen der »Laien« gegenüber dem Wissen der Experten aufwerten; die zeigen, wie die Einbeziehung ihres Wissens und ihrer Erfahrung in öffentlichen Debatten hel- fen kann, gesellschaftliche Entscheidungen zu verbessern, da es wichtige Fragen gibt, welche sich nicht mit den Instrumenten wissenschaftlicher Expertise beant- worten lassen. Doch hat die Aufwertung des nichtwissenschaftlichen Wissens und der Öffentlichkeit nicht in gleicher Weise zur Aufwertung der Philosophie geführt, deren Methoden daraufhin untersucht werden könnten, welche Art des Wissens sie begründen. Und sei es nur, um – zumindest versuchsweise – die Erkenntnisansprüche der Philosophie wieder ernstzunehmen und in ihnen mehr zu sehen als bloß ungeprüfte Meinungen und haltlose Spekulationen. Das von der Wissenschaftsforschung gezeichnete Bild steht hier nur als ein Beispiel für das heute allgemein verbreitete Bild der Wissenschaft und der Phi- losophie, wie es von deren besten Vertretern in durchaus differenzierter Weise entfaltet wird. Selbst Philosophen haben innerhalb der Wissenschaftstheorie an diesem
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