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| title | chunk | source | category | tags | date_saved | instance |
|---|---|---|---|---|---|---|
| Goethean science | 3/4 | https://en.wikipedia.org/wiki/Goethean_science | reference | science, encyclopedia | 2026-05-05T09:35:20.813797+00:00 | kb-cron |
== Goethe's ur-phenomena == Five arts was Goethe's method of transmuting his observation of human nature into sharable form. Drawing from his novel, Elective Affinities (Wahlverwandschaften), Goethe discerned a geheime Verwandschaft (hidden relationship) of parts that explains how one form can transform into another form while being part of an underlying archetypal form (Ur-phänomen). It is this organizing idea or form that guides the consideration of the parts; it is a Bild or virtual image that "emerges and re-emerges from the interaction of experience and ideas". This consideration is a special type of thinking (noetic ideation or denken) carried out with a different organ of cognizance to that of the brain (mentation or sinnen), one that involves an act of creative imagination, what Goethe terms "the living imaginal beholding of Nature" (das lebendige Anschauen der Natur). Goethe's nature (natura naturans, the activity of "nature naturing" – as distinguished from natura naturata, "nature natured", the domain of naturally formed objects) is one in constant flux and flow, but nonetheless governed by law, logic and intelligence above the mind. To approach vital nature requires a different cognitive capacity (denken) and cognitive organ (Gemüt) from that used to perceive inert nature (sinnen based on the Intellect or Sinn).
== Experiment as interactive experience == In his 1792 essay "The experiment as mediator between subject and object", Goethe developed an original philosophy of science, which he used in his research. The essay underscores his experiential standpoint. "The human being himself, to the extent he makes sound use of his senses, is the most exact physical apparatus that can exist." While the fixed Linnaean system, like classical physics, its distinctions broke down increasingly at the border, reflected in the increasing confusion as to how to classify the growing number of plant forms being brought forward. This led to greater division rather than greater unity. Goethe's discovery of an underlying order directly challenged the fixed, static view of nature of the Linnaean taxonomy (based on artificial types arrived at by choosing certain features and ignoring others), but also the tendency of natural science to study vital nature by means of the methodology used on inert nature (physics, chemistry). The Cartesian-Newtonian method presupposes separation between observer and observed. Goethe considered this a barrier. As Wellmon observes, Goethe's concept of science is one in which "not only the object of observation changes and moves but also the subject of observation." Thus, a true science of vital nature would be based on an approach that was itself vital, dynamic, labile. The key for this is a living, direct, interactive experience (Erlebnis) involving the mind, but also higher faculties more participatory and Imaginative (Gemüt), not dissociative and separative (Sinn). Only since the 1970s have other mainstream scientists come to be interested in Goethe's more holistic-humanistic approach to experiments. In his study on color (Farbenlehre), Goethe challenged the view observers can look devoid and naive of theoretical context; likewise, challenging the assumption of shared common neutral language in science research and innovation. Rather Goethe believed every act of looking at a thing turns into observation, every act of observation turns into mentation, every act of mentation turns into associations. Thus it is evident we theorize every time we look attentively out into the world." In support of Goethe, Feyerabend wrote: "Newton... did not give the explanation [of light] but simply re-described what he saw...[and] introduced the machinery of the very same theory he wanted to prove." For Goethe, the ultimate aim of science was two-fold, both increase to the database of human knowledge; second, as a method for the metamorphosis of the experimenter. In Goethean Science, experiment is the 'mediator between object [natural phenomena] and subject ]the experimenter].' All experiments then become two-fold, potentially revealing as much about natural phenomena as they reveal the experimenter to him or herself. Goethe's methodology is mutual and intimate interaction of observer and observed; and, what transpires over time. Ideally as the experimenter's observed knowledge grows from his study of natural phenomena, so does his capacity for inner awareness, insight, Imagination, Intuition and Inspiration. Where Cartesian-Newtonian science accepts only a single, practical syllogism about experimenters and research topics, Goethean Science demonstrates practicing science as an art, practice directed towards refining the experimenter's perceptions over time, heightening them towards Imagination, Inspiration and Intuition.
== Goethe's epistemology == Goethe saw the strongest opposition to his ideas in the mathematizing of physics. Goethe pleaded for "participatory recognition" as the way of natural sciences. Goethe's method of science as art, of experiment as mediator between experimenter and Nature, can be applied to studies of every kind. Where Cartesian-Newtonian science defines and values the expansion of knowledge as a logical and linear march towards accumulating facts, Goethean Science defines and values the expansion of knowledge as:
- Observing organic transformation in natural phenomena over time (historical progression); and
- Organic transformation of the inner life of the experimenter. Goethe developed two dynamic concepts – one of polarity (developed in his Chromatology) and one of logical-linear sequence (Morphology). These are applicable across all domains. For Goethe understanding vital nature (natura naturans) is very much a function of taking impressions and activating thereby responses via the Gemüt (empathy, perhaps also compassion) so that one 'becomes what one perceives'. This is in line with Aristotle's empiricism. The Kantian view is the realm of quantity and thing is separate from quality and phenomenon. Therefore, we can never be certain what we perceive is objectively real. Goethe's new way of thinking (denken) is a parallel order of science [more a distinct, separate, more holistic paradigm], useful for getting past the heavy cognitive curtain erected by Kant, where only utilitarian ideas and science are valued. As Amrine states, Goethe accepted the mathematical approach (mathesis) was appropriate for inert nature. However to become truly human, we cannot hold mathesis at the center of our life—apart from and dominating over—rational Feeling. Anything less than truly human values at the center of our life are inappropriate and counter-productive.