0006 Test one.

In the conclusion (Part 5), the unspoken agenda of the authors becomes apparent.

Why are hermeneutics neglected in phenomenological inquiry?

0007 The authors offer several good reasons for why hermeneutics should be employed.

First, in history, Husserl’s project differentiates out of nineteenth century hermeneutic traditions.  Both refuse to accept the triumph of positivism.  So, if these two traditions have common ancestry, then why are they apparently not compatible?

Second, hermeneutics situates texts, in the same way that a reader situates an author’s writing.  So, hermeneutics situate the same phenomena as phenomenology.

Third, hermeneutic practices arise out of the potential of interpretation.  Phenomenological reductions arise out of the potential of identifying what the noumenon must be.  Why are these not complementary processes?

0008 An answer starts with the Positivist’s judgment, initially diagrammed in Comments on Jacques Maritain’s Book (1935) Natural Philosophy.  Judgment has a triadic structure consisting of three elements: relation, what is and what ought to be.  When these elements are assigned to Peirce’s categories, the judgment becomes actionable.

0009 The relation is a positivist intellect, who has a rule, saying, “Metaphysics is not allowed.”  This relation belongs to thirdness, the realm of normal contexts.

What ought to be is an empirio-schematic judgment, consisting of a disciplinary language (relation), mathematical and mechanical models (what ought to be) and observations and measurements (what is).  What ought to be belongs to secondness, the realm of actuality.

What is is a dyad, consisting of two contiguous elements.  The elements are a noumenon, the thing itself, and its phenomena, its observable and measurable facets.  The contiguity expresses a logical necessity.  In natural science, a noumenon cannot be reduced to its phenomena.  No arrangements of phenomena fully objectify their noumenon.  I place the contiguity in brackets.  A noumenon [cannot be objectified as] its phenomena.

0010 Here is a picture of the Positivist’s judgment.

This figure does not answer test one completely.  But, it is a start.

0011 The first test posed by the authors concerns the apparent lack of compatibility between hermeneutics and phenomenology.

The lack is explained by the rule of the positivist intellect, saying, “No metaphysics.”

0012 Both phenomenology and hermeneutics are capable of situating the Positivist’s judgment.

However, hermeneutics arises from interpretation, which is necessarily metaphysical.  Interpretation is not physics.

0013 Can the same be said for phenomenology?

Phenomenological reduction self-identifies as not metaphysical, even as it elucidates what the noumenon ought to be.

0014 The positivist intellect’s rule gives permission to phenomenology, but not to hermeneutics.

Phenomenology, not hermeneutics, situates the Positivist’s judgment.

This answer is portrayed in Reverie on Mark Spencer’s Essay (2021) “The Many Phenomenological Reductions”.

0015 Test two.

What is the latent dilemma between phenomenology and hermeneutics?

Both phenomenology and hermeneutics are able to situate the Positivist’s judgment.  However, since the rule of the positivist intellect disallows metaphysics, only phenomenology is allowed to situate scientific discourse.  Hermeneutics is programmatically excluded.

0016 How am I to diagram this answer?

First, the Positivist’s judgment unfolds into a content-level nested form, according to the categorical assignments of the elements.  Here is a picture.

0017 According to Comments on Jack Reynolds’ Book (2018) “Phenomenology, Naturalism and Science”, another latent problem stands between science and phenomenology.  Practicing scientists are perfectly happy to work within this content level, as the mechanical philosophers of the 17th century intend.  Hands-on natural scientists_3a build models_2a of observations_2a of phenomena_1a.  They take the noumenon_1a for granted.

But, by the 20th century, visionary scientists lobby to situate the Positivist’s judgment with a glorified unfolding of the empirio-schematic judgment.

Edward Husserl (1859-1938) counters visionary scientists with phenomenology.  Husserl’s project_3b brings the actuality of phenomenological reduction_2b into relation of the possibilities inherent in a return to the noumenon_1b.

0018 Here is a diagram of the resulting two-level interscope.  The situation-level nested form virtually situates (and emerges from) the content-level nested form.

0019 Before continuing, I note that the relational structures in the prior blogs are presented in A Primer on the Category-Based Nested Form and A Primer on Sensible and Social Construction.  A two-level interscope characterizes sensible construction.  Sensible construction presumes a functioning perspective level, even though that perspective level may not be articulated.

0020 Now, I move on to test two, the latent exclusion of hermeneutics by Husserl’s paradigm.

What would a situation-level hermeneutic look like?

0021 Here is my guess, based on the essay.

A hermeneutic paradigm_3b brings metaphysical realism_2b into relation with the possibilities inherent in interpretation_1b.

0022 This arrangement is not permitted.

Obviously, the actuality₂ of this situation level_b, metaphysical realism_2b, grates against the positivist intellect_3a, because it_2b defies its_3a rule against metaphysics.  Less obviously, a difficulty originates from the reality that hermeneutics_3b does not share the same perspective as the positivist intellect_3a.  

Where is the perspective level?  

It is latent.

The term, “latent”, qualifies, because the perspective level of the Positivist’s judgment is not articulated.  It_2c is just there.

It_2c is simply given.

0023 What does this further imply?

Perceptive phenomenologists, such as the Catholic Jean-Luc Marion, note this lack of perspective and wonder what to do with it.  Could hermeneutics apply?  If so, then a normal context of hermeneutics_3c could virtually contextualize Husserl’s paradigm_3b, as Husserl’s project_3b virtually situates the positivist intellect_3a.

Would a perspective-level hermeneutics_3c condone the rule of the positivist intellect_3a?

I do not think so.

0024 So, hermeneutics_3c does not put Husserl’s project_3b into perspective_c.

What does this imply?

Perhaps, the perspective level does not want to be articulated.  Perhaps, it flourishes on the basis of some trickery.  Take a close look at the two-level interscope and guess what that trickery may involve.

0025 At this juncture, I have answered test two.

The latent difficulty between phenomenology and hermeneutics concerns the perspective level, which is not articulated.  Who knows what is in the perspective level?  Many may guess.  But, two points are certain.  Husserl’s project_3b and the positivist intellect_3a align with an unspoken perspective.  A situation-level hermeneutics_3b and the positivist intellect_3a do not.

0026 This answer raises the third test, asking, “What is the subject matter of phenomenology_3b?”

0027 Test three.

What does phenomenology_3b do?

0028 In section three, the authors propose that Husserl’s phenomenology_3b approaches reality_1a by transcending the explanatory intentionality_2a of the exact sciences_3a.  Reality_1a is a noumenon_1a and its phenomena_1a.  The explanatory intentionality_2a of the exact sciences is the empirio-schematic judgment_2a.   Phenomenology_3b approaches reality_1athrough phenomenological reduction_2b.

In sum, phenomenology virtually situates hands-on first-order science.

0029 The authors continue, saying (more or less), “Consciousness (trained in the methods of phenomenological reduction_2b) unveils the face of subjectivity (the noumenon_1a) that has been eclipsed by positive objectivism (the positivist intellect_3a).”

This quote fits the picture of Husserl’s project_3b virtually situating hands-on natural science_3a.

This quote fits the idea that phenomenological reduction_2b elucidates what the noumenon_1a must be_1b.

0030 Notably, a return to the noumenon_1b renders a subjectivity that can be shared by others in the same situation.  Phenomenological reduction_2b elucidates an intersubjective being_1b in the category of firstness, the realm of possibility.

According to the authors, Husserl’s project_3b has been criticized for reducing intersubjectivity to the field of consciousness.  However, consciousness has already been narrowed by hands-on science to a cogito (the essence of the positivist intellect_3a, including the rule of no metaphysics).  

So, the terminus of phenomenological reduction_2b, what the noumenon_1a must be_1b (that is, a noumenon_1b), is a mind-dependent being, capable of being treated as a mind independent being.  I would go as far as to conjecture that this capacity directly correlates to the intersubjectivity of the noumenon_1b.

0031 German philosopher and phenomenologist, Alfred Schutz (1899-1959), proposes that the noumenon_1b is an intersubjective being_1b that opens up a potential for dialogue with others.  In other words, one consciousness asks for a consensus from other consciousnesses, on the question of whether this intersubjective being_1b is… well… worthy of consideration.

By whom?

The positivist intellect_3a?

0032 What does this dialogue among consciousnesses resolve?

The authors posit several options.

One, the qualitative researcher consolidates an inclusive knowledge mediated by the experience of intersubjectivity.  To the extent that a consensus is achieved, the noumenon_1b may overwrite the noumenon_1a.  Then, the slot for the noumenon_1a is occupied by what the noumenon_1a must be_1b, the noumenon_1a(1b).

Two, contemporary knowledge integrates daily life (that is, routine modern life), science and technical reflexivity.  In effect, the revolution of phenomenology applies to life in the Laboratory (the union of all laboratories).   A consensus on the noumenon_1b offers the opportunity for a novel empirio-schematic discipline_2a (a novel hands-on science).

Three, the noumenon_1a(1b) elucidated by phenomenologists_3b, is objectified by its phenomena_1a.  These phenomena_1a are situated directly by the empirio-schematic judgment_2a of hands-on researchers_3a.  The intersubjective nature of the noumenon_1a(1b) attracts a community of inquirers.

0033 Here is a picture of this consolidation.

0034 Four, phenomenology is a radical self-foundation of complete intellectual clarity.  In effect, once a noumenon_1boverwrites a noumenon_1a, a novel scientific inquiry opens, where the noumenon_1a(1b) [can be objectified as] its phenomena_1a.  As the novel empirio-schematic judgment_2a consolidates, a consensus that the mind-dependent noumenon_1a(1b) can be treated as an intersubjective mind-independent being, gains credibility.

Moreover, the shared experience of intersubjectivity brackets out common sense, natural scientific knowledge and metaphysical insights.  Consolidation converts social actors and their subjective realities into laboratory specimens.  Phenomenology_3b is not interested in explanation.  Rather, it_3b is interested in manifesting an intersubjective noumenon_1a(1b) that can be objectified by its phenomena_1a.  Then, an empirio-schematic inquiry_2a, situating the objectifying phenomena_1a, brings the intersubjective being_1a(1b) to life, through subjective experiences within the research community_3a.

0035 Test three, continued.

What is the subject matter of phenomenology?

What is in the slogan, “Return to the noumenon?”

0036 The slogan directs consciousness_3b towards elucidating what the noumenon_1a must be_1b.  The resulting noumenon_1a(1b) is both novel and social.  It_1a(1b) is novel because it is an intersubjective mind-dependent being_1b that can be taken to be mind-independent_1a.  It is social_1b because the identification of the noumenon_1b relies on individual and collective thought processes.

Here is a picture.

0037 Here is an example.

To a scientist_3a, a hollow metal tube_1a (the thing itself_1a) may contain standing waves that change frequency depending on the length of the tube (its phenomena_1a).  Of course, the sound-making phenomena_1a do not objectify the metal tube itself_1a.

To a phenomenologist_3b, the hollow metal tube_1a turns out to be a flute_1b.  Now, the sound-making phenomena_1a of the instrument objectifies what the hollow metal tube_1a must be_1a, that is, a flute_1a(1b).

Now, the phenomenologist_3b may be dismissed, while another social scientist initiates an empirio-schematic inquiry into the phenomena_1a of a flute_1a(1b).

0038 Here is a picture of the resulting novel, social science.

0039 With this subject matter in mind, consider the following snippet from the article (with comments in parentheses).”…the current epistemic shift (in phenomenology_3b)… advances from the (visionary scientist_3b‘s) observation of the object (, a model_2a in the empirio-schematic judgment_2a,) to that of the phenomenon_1a and the (Husserl-inspired_3b) systemic network_2b that observes and determines it_1b.  The figure of the phenomenological interrelationship (the experience_2b of an intersubjective being_1b) is an act of revelation in which a human being_3b manifests “him”-self… discovers “him”-self… a fact that contributes a growth project_1b for the knowledge society_2a (through a novel social science_2a) that, despite technological advances, continues to find fractional human relationships (communities of inquirers_3a committed to investigate_2a the phenomena_1a that objectify the intersubjective being_1a(1b)).”