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Philosophy on the Way to Ecology
There ahs been a schism developing through our science and our experience. How to heal the two...and how can we possibly separate the scientific world from the experiential world, since every living scientist is in abody as he/she developes her body of work?
Date: 11/23/2006 11:10:17 AM ( 18 y ) ... viewed 1774 times
The Overthrow of the Coperian Theory
" The original ark the earth does not move" Such a radical assertion illustrates well the radical nature of Husserl's thought. He suggests in these notes that there is a profound instability in the worldview resulting from the continual clash between our scientific convictions and our spontaneous experience. After the investigations of Copernius, Keppler, Galileo, the sun came to be conceived as the center of the phenomineous world. Yet this conception simply did not agree with our spontaneous sensory perception, which remained the experience of a radient orb traversing the sky of a stable earth. A profound schism was thus brought about between our intellectual convictions and the most basic convictions of our senses, between our mental concepts and our bodily precepts. (talk about polar duality!)
(Descartes's philosphical disjunction of the mid from the body was surely prompted by this already existing state of affairs-it was necessary, for the maintenance of the new, Copernian worldview, that the rational intellect hold itself apart from the experiencing body.) Neverless, our very words have continued to betray the intellect and to prevent the clean ascendancy of the Coperina system: we still say "the sun rises" and "the sun sets" whether we are farmers or physicists. It is the sense, writing from the persepctive of the experiencing body, that Husserl is able to clai that earth "the original ark"., does not move.
Finally Husserl seems to suggest that the earth lies at the heart of our notions of time as well as well as of space. He writes of the earth as our "primative home" and our "primative history". Every unique cultural history is but a episode in a larger story; every culturally constructed notion of tie presupposes our deep history as a carnal being present on a single earth.
The earth thus is the secret depth of the experienced life-world. It is the most unfathomable region of experience, an enigma that exceed the structations of any particular culture (religion) or language. In his words, the earth is the encompassing "ark of the world", the common root basis of all relative "life-worlds".
David Abram
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