Die Probleme der Gegenwart auf den verschiedenen Feldern des menschlichen und natürlichen Lebens sind Kinder einer Naturwissenschaft, der im Erkennen Machbarkeit erstes Anliegen ist. In ihrer einseitig reduktionistisch-mechanistischen Sicht liegt das Bestreben, zu einer Wirklichkeit zu kommen, deren Inhalt ausserhalb des menschlichen Bewusstseins und Erlebens liegt und von ihm abgesondert weiterwirken kann. Daraus ist die moderne Technik entstanden, durch die wir heute z.T. in einer solchen Wirklichkeit leben. Diese ist »wertfrei«, weil wir mit unserem bewussten Erleben nicht»dabei«sind. Sie hat aber gerade deshalb unüberschaubare Rückwirkungen auf unser Leben und das der Natur (z.B. Computerwesen, Gentechnik, Chemie). Deshalb wird zunehmend nach einem ganzheitlichen Wissenschaftsansatz gefragt und auf Goethe hingeblickt. Im Grunde geht es aber um die Frage, wie wir in dieser Entwicklung für unser Erkennen und Handeln einen neuen existentiellen Bezug gewinnen können. Wie ist dafür ein Vorbild bei Goethe zu finden? [...]
N1 -Cognition originates through perception by conscious thinking. The reductionist approach grasps the outer relations of this process only and hence aims at a reality seperated from human inner experience. Goethe’s holistic approach results in an experience of reality by connecting the process of perceiving to the object of observation, itself. By this, the horizon of perceptions is expanded into the realm of psychic and spiritual experiences. Even anorganic nature calls for distinctive approaches adequate to understand optics on the one hand and mechanics on the other. On the basis of plant observations it is demonstrated that reductionism is able to elucidate conditions and limitations of life and it is shown that the true cognition of its reality requires a different methodology. A path is described that departs from an anticipation of the plant concept right from the first encounter and subsequently, is deepened by thinking observation of the growing, flowering, fruiting and rooting plant. Each step toward the conscious elaboration of the plant concept follows a distinct direction and leads to limitations, which in turn give rise to the preparation of the next step. As a result, a transition occurs from an integral morphology to a new chemistry of life. Growing identification with the inner nature of the plant provides an ethical approach for human actions, be it in ecology or medicine, through the process of cognition itself and therefore on a sound scientific level.
AB -Cognition originates through perception by conscious thinking. The reductionist approach grasps the outer relations of this process only and hence aims at a reality seperated from human inner experience. Goethe’s holistic approach results in an experience of reality by connecting the process of perceiving to the object of observation, itself. By this, the horizon of perceptions is expanded into the realm of psychic and spiritual experiences. Even anorganic nature calls for distinctive approaches adequate to understand optics on the one hand and mechanics on the other. On the basis of plant observations it is demonstrated that reductionism is able to elucidate conditions and limitations of life and it is shown that the true cognition of its reality requires a different methodology. A path is described that departs from an anticipation of the plant concept right from the first encounter and subsequently, is deepened by thinking observation of the growing, flowering, fruiting and rooting plant. Each step toward the conscious elaboration of the plant concept follows a distinct direction and leads to limitations, which in turn give rise to the preparation of the next step. As a result, a transition occurs from an integral morphology to a new chemistry of life. Growing identification with the inner nature of the plant provides an ethical approach for human actions, be it in ecology or medicine, through the process of cognition itself and therefore on a sound scientific level.
ST - Die Fruchtbarkeit von Goethes Wissenschaftsansatz in der Gegenwart UR - https://dx.doi.org/10.18756/edn.61.52 Y2 - 2024-07-22 02:08:28 ER -