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It is clear, Thu s
ReplyDeletethis dual approval (either alternate or simultaneous)
about ability and inability to formalize empirical should
recognize a trace of that profound event which, in the end of XVIII century
torn space in the view from the very possibility of synthesis.
This event will prevent the formalization or mathematization in
the basis of all modern scientific inquiry, and it also explains
why every hasty mathematization or any naive
formalization of the empirical becomes "subcritical"
dogmatism and sounds in thought as a return to the platitudes of Ideology.
Ought to recall the other sign of modern
episteme. During the classical century, permanent and
a fundamental classification of knowledge (even empirical) to
the universal mathesis justified continually and in a variety of
forms of renewable project of building an integrated body of knowledge;
this project gradually, although without changing its
justification took the form of a General science of movement, the
universal teachings on the signs, the language, sound and
restored in all its analytic values and
syntactic features, then, finally, a kind of Encyclopedia
knowledge built in the alphabetical or systematic basis.
No matter what all these attempts have not been completed, they are not
fully implemented the project which has caused them to life: all of them
revealed on the visible surface of events or texts, the profound
unity that the classical age was approved on archaeological
the Foundation of the analysis of identities and differences and universal possibilities
ordering. So that Descartes, Leibniz, Diderot and d'alembert -- even in
that could be called their "defeat", that
inhibited or knocked out of the way of their work -- remains extremely
similar to what was the basis of classical thinking. Starting
since the nineteenth century the unity of the mathesis is broken. Breaks it twice:
first, the line that separates the pure forms of analysis from
laws of synthesis, and then the line that separates in the justification
syntheses of transcendental subjectivity from way of being
objects.