The contemporary philosophy of science & the problem of the scientific consciousness.
subjected everything under the identional logic of the autonomous subjective Reason and to its now fundamental predicate, the intellectualist will for power. e result of this process was to underestimate or to ignore the relation and the difference between the concept and the object, between Reason and Nature, sameness and otherness, subject and object, universal and the particular. With this manner however, the variety of qualities of any species is eliminated, the distinctive singularity of the otherness is rejected, the immediate and the everlasting, non-identifiable element, is thrown in disregard. In summary, anything that could not be represented and signified within intellect’s dimension of formal logic, and this latter’s characteristic repetitiveness, was deemed as non-existent, that which is the ‘strictly psycho-spiritual’, the extraordinary, the unique, unrepeatable element that differentiates human beings, civilizations and entities and gives purpose and meaning to their existence. Certainly, the metaphysical and idealist distinction between the ‘formal-logical’ and the ‘strictly psycho-spiritual’ falls in the wider Western metaphysical-idealist tradition that discerns the material from the spiritual, the rationalistic from the temperamental, technique from art, eory from Praxis, the collective from the individual. is distinction results from the greek-western thought and its positive element, which presupposed that Being is ontologically defined, is governed by an immanent rationality; that it is full in meaning and allows for a thorough verification and determination from the human mind, itself having the analogous characteristics. From this it is suggested that the world, as it is explained within the context of natural philosophy, is not deter- 20
mined as it was viewed throughout the greek-western metaphysical tradition and the technique as a totally rational activity is not able to acquire a profound knowledge of its ‘subject’. In contrary, the world ‘is’ chaos or abyss, radically undetermined and inexhaustible, creating ways to bestow meaning to life from zero. 21