Here’s another short take in my sequence on German idealist philosophers (see Kant and Fichte here and Fichte and Schelling here). This time I examine briefly the role of the idea in Kant’s and Goethe’s understanding of nature. I also note Schelling’s influence on Goethe’s later philosophy, closing with a few comments on how the contemporary scientific image complicates Schelling’s response to Kant’s transcendental idealism.
I’ve been suggesting that the basic constituents of experience are neither ideas nor representations but activities of thought capable of generating ideas and representations. On this view, it follows that perception is grounded in the actions of the person; it is a skill of combining the manifold of sensibility into the semantically hued diorama of meaningful experience that all people experience as they navigate the world. As a skill of perception, experience can be said to consist in various levels of detail and nuance; it is shot through with skillful means at the ground level, means trainable and plastic in nature. Indeed, if one takes the position that philosophy is an activity that intervenes upon the initial order of skilled perception, then it becomes clear that philosophy is a means for acting upon action. Philosophical practice on this view is itself something like a somatic or practical activity, one that makes contemplation—in the sense of marking out a space for observation—its own kind of skilled action, executed in an environment.
[Image: Hannah Imlach]
Last week I posted a short essay on the question of meaning, style, and aesthetics in the ecological theories of Alva Noë and Jacob von Uexküll. The post resulted in a long and in-depth discussion with science fiction novelist and central architect of the Blind Brain Theory (BBT) of cognition, R. Scott Bakker. Our conversation waded through multiple topics including phenomenology, the limits of transcendental arguments, enactivism, eliminativism, meaning, aesthetics, pluralism, intentionality, first-person experience, and more. So impressed was I with Bakker’s adept ability to wade through the issues — across disciplines, perspectives, and controversies — despite my protests that I felt it worth excerpting our dialogue as a record of the exchange and as a resource for others interested in these debates. Whatever your views on the philosophy of mind, Bakker’s unique position is one you should familiarize yourself with — if only, like me, so that you can find better ways to dispute its unsettling consequences. To provide a little context to the dialogue I am re-stating my central claim and concluding paragraph from the earlier post: