The Problem of Science
In this paper I deal with the status of science in Heidegger's thought. Particularly, I pose to Heidegger the question whether science can constitute a problem for philosophy, once one has cast doubt on philosophy's rank as first science whose prerogative is to establish the truth-criteria of the particular sciences. To express it with the convenience cliches always afford, this is the question of knowledge in the postmodern epoch. The paper traces the transition from the early "fundamental ontology" to the late notion of a thinking that is to come at the end of philosophy. It will include some reflections on the role of an education for science at the end of modernity. The texts analyzed include Being and Time, "What calls for thinking," and "The end of philosophy and the task of thinking."
I. Introduction
In this paper I wish to draw from Heidegger's writings what could be called his "philosophy of science". Particularly, I pose to Heidegger the question whether philosophy can still claim science as one of its subject matters, once doubt has been cast on philosophy's rank of first science endowed with the prerogative to establish the truth-criteria of the particular sciences. Such prerogative is none other than what Habermas has called the role of a Platzanweiser für die Wissenschaften, (1) entitled to indicate the place that the sciences occupy in the universe of human knowledge. Expressed with the convenience clichés always afford, this is the question of knowledge in the post-modern epoch.
If the main trait of the condition of knowledge at the close of the millenium is—as Lyotard has it—that science no longer needs to take recourse to any philosophical (narrative, non-denotative) discourse...
... middle of paper ...
...(1979): The Postmodern condition: a report on knowledge, Minneapolis: University of Minessota Press.
(3) Carnap, Rudolph (1932). "The elimination of metaphysics through logical analysis of language", in Ayer, A. J. (ed), Logical positivism. Glencoe, IL: The Free Press, 60. Schlick, Moritz (1930/31). "The turning point in philosophy", ibid., p, 53.
(4) All quotations are adapted from the available standard English translation: Heidegger, M. (1962) Being and time (BT). Trans. J. Macquarrie and E. Robinson. New York: Harper & Row, after confrontation with the standard German edition: Heidegger, M. (1927). Sein und Zeit. Tübingen: Niemeyer (SZ).
(5) Habermas, J. (1983), cit.
(6) Heidegger, M. (1977). Basic writings (BW). New York: Harper and Row, 349. [German: Vortraege und Aufsaetze, II, 7]
(7) Ibid. 375-377. [German: Zur Sache des Denkens (ZSD), 63-65]
Heidegger opines that human existence is grounded in our always finding ourselves in a ‘world’.
Temporality is a process with three dimensions, which form a unity. The task that Heidegger sets himself in Being and Time is a description of the movement of human finitude. As many readers have pointed out and Heidegger himself acknowledged, Being and Time is unfinished. The question that he leaves hanging at the end of the book is the issue that began the whole enterprise, namely the question of being as such. We have been given an answer to the question what it means to be human, but no sense of how we might answer the question of being as such. The task that Heidegger set himself, from the publication of Being and Time in 1927 to his death nearly a half-century later in 1976, was the elucidation of that
Since the inception of this mode of research, peoples’ perception of what constitutes moral behavior towards patients and specifically harvesting cells from patients has changed. Over time, other doctors would take cells from patients without patient consent and use them for research. Coming from this, people began to think about how ethical this was, and especially if the potential for scientific or medical advances outweighs the injustices imposed by the lack of obtaining patient consent. One could argue that in the area of ethical behavior and medical advances, it might be necessary and acceptable to take cells or tissue samples without patient consent. And even though these cells and the research of these cells might not affect the patient, what advantages and disadvantages could come from obtaining or not obtaining patient consent?
Patients should have the ability in all situations to decide what happens to their bodies. This should be accompanied by the knowledge of risks associated with any particular procedure. Some physicians may attempt to circumvent this right for personal gain by omitting important information or simply utilizing force. This is where the debate over human experimentation arises. In a more civil setting, some patients don’t have the cognitive capacity to choose what is done with their tissues. In this case, the line of ethics becomes obscure.
Yarmolinsky, Adam. "The Nazi Doctors and the Nuremberg Code: Human Rights in Human Experimentation." The New England Journal of Medicine. N.p., 13 May 1993. Web. 05 Jan. 2014. .
Martin Heidegger’s memorial address, delivered in Germany in 1955, is both a call for action – not only to the people of Germany, but to the population of man across each continent – as well as a notion concerning the future of mankind. When described using elements of rhetoric, or styles rather, these very specific directions Heidegger chose to take his speech fall into two distinct but concomitant classifications: deliberative and epideictic. Concomitant in the sense that both arguments, throughout the address, are woven together masterfully and rely on one another to explain Heidegger’s assertions.
Wittgenstein, Ludwig; G. E. M. Anscombe, P.M.S. Hacker and Joachim Schulte (eds. and trans.). Philosophical Investigations. 4th edition, Oxford: Wiley-Blackwell, 2009. Print.
Rüdiger Safranski. Martin Heidegger: Between Good and Evil. Trans. Ewald Osers. Cambridge, MA/London: Harvard UP, 1998.
ABSTRACT: The discussion of Heidegger's “destructive retrieve” of Aristotle has been intensified in recent years by the publication of Heidegger's courses in the years surrounding his magnum opus. Heidegger's explicit commentary on Aristotle in these courses permits one to read Being and Time with Aristotle's Nicomachean Ethics and Metaphysics. My paper analyzes a network of differences between the two thinkers, focusing on the relationship between theory and praxis. From Aristotle to Heidegger, there is: (1) a shift from the priority of actuality to the priority of possibility. This shift, I argue, is itself the metaphysical ground of: (2) a shift from the priority of theory to the priority of praxis. This shift is seen most clearly in the way in which (3) Heidegger's notion of Theorie is a modification of his poíesis. The temporal ground of the reversal is seen in (4) Heidegger's notion of transcendence towards the world, and not towards an eternal being.
The son of a Catholic sexton, Heidegger displayed an early interest in religion and philosophy; at school he began an intensive study of the late 19th century Catholic philosopher Franz Brentano and, as we shall see, Brentano's "descriptive" psychology, as presented in his "On the Manifold Meaning of Being According to Aristotle", played a major role in Heidegger's philosophy.
Krisberg, Barry and James F. Austin. Reinventing Juvenile Justice. Newbury Park, CA: Sage Publications, Inc., 1993.
...obert J.. Ethics and regulation of clinical research. 2nd ed. Baltimore: Urban & Schwarzenberg, 1986. Print.
The Fear of Science To live in the today's world is to be surrounded by the products of science. For it is science that gave our society color television, the bottle of aspirin, and the polyester shirt. Thus, science has greatly enhanced our society; yet, our society is still afraid of the effects of science. This fear of science can be traced back to the nineteenth century, where scientists had to be secretive in experimenting with science. Although science did wonders in the nineteenth century, many people feared science and its effects because of the uncertainty of the results of science.
Moore, Brooke Noel., and Kenneth Bruder. "Chapter 6- The Rise of Metaphysics and Epistemology; Chapter 9- The Pragmatic and Analytic Traditions; Chapter 7- The Eighteenth and Nineteenth Centuries." Philosophy: the Power of Ideas. New York, NY: McGraw-Hill, 2011. Print.
Yet, that beginning provided the foundation for how our Nation deals with juvenile offenders. A century ago, “the focus of the juvenile justice system was on the juvenile offender—rather than the offense—and that remains largely true today” (Martin, 2005). The juvenile court system is based on “the principle that youth are developmentally different from adults and more amenable to intervention” (Martin, 2005). At its best, the juvenile court “balances rehabilitation and treatment with appropriate sanctions—including incarceration, when necessary” (Martin,