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)).”

0040 To date, one reverie and three commentaries, listed in the first blog in this series, propose propositions that ought to be tested.

Vargas Perez, Nieto Bravo and Santamaria Rodriguez, in the article entitled, “Hermeneutics and Phenomenology in Human and Social Science Research”, provide material to test the arguments.

0041 Three tests have been considered.

0042 One, why is hermeneutics neglected in phenomenological inquiry?

The answer is that both hermeneutics and phenomenology are able to virtually situate natural (or “first-order”) science.  But, hermeneutics is disallowed on the basis of the rule of the positivist intellect, outlawing metaphysics.

0043 Two, what is the latent dilemma between hermeneutics and phenomenology?

The answer is that the situation-level normal context of Husserl’s project_3b elbows out the normal context of hermeneutics_3a.  Such is the logic of normal contexts.  The potential underlying Husserl’s paradigm_3b is a return_1b to the thing itself_1a.  This return may be formulated as what the noumenon_1a must be_1b, (that is, the noumenon_1b).

In contrast, the potential underlying hermeneutics_3b is interpretation_1b.

0044 Three, what is the subject matter of phenomenology?

The answer?

Phenomenological reduction_2b elucidates a subjective being_1b, what the noumenon_1a must be_1b, capable of serving as an intersubjective being_1b.  Intersubjective beings_1b are curious creatures, since they simultaneously appeal to a suprasubjective perspective-level realm (a God’s eye view) and a consensus-driven content-level (a human’s eye view).  Thus, an intersubjective being_1b may appear to be mind independent, despite its mind dependence.

Phenomenological reduction_2b succeeds when its noumenon_1b is regarded as mind independent and enters the slot for the noumenon_1a, thereby creating novel conditions where phenomena_1a can objectify their noumenon_1a(1b).  A second-order social empirio-schematic inquiry_2a follows.

0045 Once a social science takes off with a community of inquirers_3a, the noumenon_1a(1b) displays a life of its own.  A new Positivist judgment unfolds.  Husserl’s project is no longer capable of virtually situating this particular Positivist’s judgment.

How so?

Why is phenomenology_3b needed when a noumenon_1a(1b) [can be objectified as] its phenomena_1a?

0046 Test four.

Is there a role for hermeneutics in research in the social sciences?

0047 One opportunity is suggested at the end of the prior blog.

Let me go through a simple example.

I start with a mind-independent noumenon, named “methyl-salicylic acid”.  This chemical, when ingested, produces certain phenomena_1a that may be observed and measured_2a according to a pharmacological science_2a.

0048 Here is a picture of the relevant hands-on natural science.

0049 This feature of modern living_1a may be situated by Husserl’s project_3b.

0050 The noumenon_1b is “aspirin”.

Aspirin_1b is a subjective being_1b that is objectified by its phenomena_1a.  The subjective becomes intersubjective, especially with the proper marketing.  This intersubjective being_1b commands consensus, to the extent that it_1b seems to be suprasubjective, that is, mind independent (in principle, rather than in instance).  Then, if the consensus permits, this noumenon_1b overlays the originating noumenon_1a, triggering the construction of a novel social science_2a, investigating phenomena_1a that objectify this noumenon_1a(1b).

0051 The hypothetical journal, Innovations in Aspirin, publishes research articles_2a examining a wide variety of topics concerning the uses (and abuses) of aspirin_1a(1b).  Each article reports_2a and models_2a phenomena_1a that objectify a novel social noumenon_1a(1b).

0052 Perez Vargas, Nieto Bravo and Santamaria Rodriguez argue that hermeneutics_3b must play a role in the social sciences_3a.  The authors provide three implicit forms_2b that increase the potential for interpretation_1b.  These forms constitute a hermeneutical reduction_2b for novel social empirical sciences_3a, such as the hypothetical discipline of aspirin studies_2a.

0053 Here is a diagram.

0054 The authors propose three implicit forms_2b that increase the potential for interpretation_1b of a content-level social science.  They present the forms according to their Latin names.

0055 One, subtilitas intelligendi is the form of understanding attributed to aspirin studies.

May I translate into English with the term, “subtle intelligence”?

Does aspirin_1a relieve headaches_1a?  Or is headache relief_1a a phenomenon_1a of the intersubjective being, aspirin_1a(1b)?  Does intelligibility flow from the phenomena_1a into the noumenon_1a(1b) or the other way around?

0056 Two, subtilitas explancandi asks, “What models_2a can be built by observations and measurements_2a of the phenomena_1a of aspirin_1a(1b)?

The more convincing the models_2a are and the more that the noumenon_1a(1b) is objectified by its phenomena_1a, the more suprasubjective (mind-independent from a God’s eye view) the intersubjective (consensus commanded from a human point of view) being appears.

0057 Three, subtilitas applicandi asks, “What type of results may accrue by applying_2b or challenging_2b the models_2b?”

Of course, the simplest challenge for this example is the placebo.  What are effects of the ingestion of a pill flavored with citric acid and labeled as aspirin?  The placebo effect is the phenomenon of an internalized social mediation.

A more sophisticated challenge questions the meaning, presence and message that attends to the experience of a headache and its pharmacological… er… apparently magical… resolution by taking an aspirin.

0058 Subtle intelligence, explanation and application_2b virtually situate the content-level of hands-on social science_3a.

These three forms, which may be labeled, “hermeneutical reduction_2b“, acknowledge the conviction_3a that the phenomenologically elucidated noumenon_1a(1b) is objectified by its phenomena_1a.

The problem is the word, “subtle”.

Hermeneutical reduction_2b offends the attitude of the positivist intellect_3a.  It_2b offends the social science positivist intellect_3a even more, because it highlights the initial metaphysical… or shall I say… alchemic substitution of a mind-dependent being for a mind-independent entity.  The noumenon_1a(1b) of a social science is intersubjective.  Situation-level intersubjective beings_1b appeal to both the perspective_c and content_a levels of a three-level interscope.

0059 Ah, alchemy is already in play in the social sciences.

Even before the articulation of phenomenology_3b by Edmund Husserl (1859-1938 AD), phenomenological reduction_2b is practiced by the nascent social sciences_3a of the 17th, 18th and 19th centuries.  Even after Husserl_3b proposes the methods of phenomenological reduction_2b, most social scientists do not recognize it as foundational.

Why?

Husserl’s project_3b disappears as soon as a social science_2a is recognized as viable.  By the time a particular consensusregisters among social scientists in general, the particular noumenon_1a(1b) already has a specialized community_3a devoted to an empirio-schematic inquiry_2a of its phenomena_1a.  The originating phenomenological reduction_2b has completed its task and no longer occupies the situation level.

0060 What does this imply?

Phenomenology_3b situates the natural empirical sciences_2a, where the noumenon_1a is a mind-independent being.

Phenomenology_3b elucidates noumena_1a(b), whose phenomena_1a are studied by novel and social sciences_3a.  These noumena_1b are intersubjective beings_1b that are treated as if they are mind-independent beings_1a.  As such, these noumena_1a(1b) [can be objectified as] their phenomena_1a.

0061 How can phenomenology_3b be applied again to these second-order content-level hands-on sciences?

Can phenomenology_3b virtually situate its own creation_3a?