Documente Academic
Documente Profesional
Documente Cultură
DOI 10.1007/s10516-016-9304-4
ORIGINAL PAPER
Evandro Agazzi1
Received: 6 August 2016 / Accepted: 13 August 2016 / Published online: 31 August 2016
Springer Science+Business Media Dordrecht 2016
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1 Introduction
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will not apply, however, this approach to the domain of values, but only to that of
facts. In this domain, perspectivism is often equated with the claim that there are no
objective facts, nor any knowledge of a thing-in-itself. This is precisely the claim
that we want to critically evaluate, and we shall propose a conception of
perspectivism (a perspective on perspectivism!) in which the fundamental
precondition of Nietzsches doctrine is overcome, that is, subjectivism. This is
bound (in Nietzsche as well as in many other authors) with the consideration of the
cognitive activity of any single individual whose life is made up of a great number
of biological, psychic, historical, cultural and social factors which almost inevitably
and automatically determine his own perspective and interpretation of reality and
cannot be shared by any other individual. This situation inevitably entails
solipsism, and many efforts for overcoming it in order to give a foundation to
intersubjectivity have been spent, for example, by phenomenologists or, following a
different approach, by philosophers such as Ortega y Gasset. The proposal we shall
advance in this paper is that intersubjectivity cannot be overcome by attaining a
superior all-encompassing perspective, but by means of a doing, i.e. by resorting
to a shared domain of operations. Thanks to these tools, not only intersubjective
agreement can be attained, but also a suitably defined access to the objects of
knowledge, and this makes possible to recover a legitimate application of the notion
of truth and renders to knowledge its realist purport. We have not the pretention or
ambition to propose a more perfect form of perspectivism as such, but we want to
show how a particular form of perspectivism, duly linked with an operational factor,
can offer a foundation for granting objectivity, truth, and capability to attain reality
to scientific knowledge, that is, precisely those characteristics that are so often
considered incompatible with perspectivism.
To sum up in a couple of statements the core of the arguments that we are going
to present in detail, we could say: (1) Giving for granted that our knowledge is
constituted by perspectives and interpretations, we cannot overlook a fundamental
constituent of the very meaning of these concepts: that a perspective always is on
something, and an interpretation always is of something. Without this referential
complement, perspectives and interpretations would be floating in a vacuum. (2)
This referential gap cannot be filled in simply by the vague admission that there
exists something outside perspectives and interpretations that, however, does not
affect their correctness. Indeed, if this were the case, whatever could be said within
an interpretation, whereas they can be submitted to critical evaluation even without
necessarily comparing them with different perspectives or interpretations. We are
aware that these statements are still rather bold, and this is why we need a deeper
analysis in order to defend them.
In order to strip the notion of perspective of any subjectivist flavor we can imagine
the situation of a tower built on the summit of a peak dominating a broad landscape,
and at the top of the tower there is a room with four windows pointing respectively
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to the North, the South, the East and the West. It is perfectly in keeping with
common sense and ordinary language to say that the view provided by any windows
is a particular perspective on the landscape and at the same time is different from
whatever other perspective: no one encompasses the whole landscape, but all of
them are sound (or correct, or faithful, or adequate) since they are open to what is
real (in our case, to the landscape). If, for instance, the portion of landscape
accessible from the Northern windows contains only a lake, and that accessible from
the Southern windows contains only a forest, it would be false to say that one cannot
see a lake, or that one can see a village from the Northern windows, and even that
one can see a forest from that windows, despite that the forest actually belongs to
the landscape, but is accessible only from the Southern window.
We have not spoken of any observer yet, who would be looking at the
landscape from the tower, but it is again in keeping with common sense and
ordinary language to say that any normal observer (i.e. any person endowed with a
normal capability of seeing) should see the lake, the forest and in general all the
things belonging to the landscape when looking from the respective windows. We
could even say, in order to avoid mentioning human subjects, that these portions of
landscape could be faithfully recorded by means of a camera.
Let us now imagine that what can be seen from the Eastern windows is a distant
small town, and what can be appreciated from our position is just a set of
buildings, but we cannot determine what kind of buildings they are. We need to
approach our object and, for example, we can do this by resorting to binoculars.
This obviously amounts to opening a new perspective within the already chosen
perspective, and tacitly presupposes that we have enough reasons for considering
reliable the perspective open by the instrument. Now, however, issues of
interpretation can easily arise. Let us imagine that a party of internationally mixed
tourists is looking from that window and that a certain oval building appears in the
town: most people may consider it a football field, but a cultivated observer may
recognize in it an ancient Roman stadium. Similarly, other buildings might be
recognized as catholic churches, orthodox Christian churches, mosques, syna-
gogues, Buddhist pagodas, Hindu temples, according to the circumstance that the
observer belongs to a certain religious tradition or is sufficiently acquainted with
its architectural styles. Also in this case we have to do with a perspective, but it is
clear that no refined or sophisticated material instruments could help us to determine
this perspective but only a reference to a cultural context could be suitable for this.
Yet, also this fact would not entail subjectivity since such contexts are still not
private.
We need not go on with our metaphor: it has been sufficient to indicate how
perspectives are not essentially subjective, how they can be embedded in other
perspectives, and how they still keep a referential dimension that is a ground for
their critical evaluation and, at the same time, remain within a realist view of
knowledge. Certain open problems should be discussed if one remains at this very
general level of analysis but can be overcome when one restricts the attention to
scientific knowledge, and this is precisely what we are going to do in the present
paper.
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Along the whole of Western philosophy the concept of science has been equated
with the most perfect form of knowledge, in the sense that it is a knowledge
endowed with truth and certainty. Actually, Parmenides had distinguished truth
from opinion (considering opinions as intrinsically wrong and illusory), but Plato,
admitting that one can have true opinions, distinguished between opinion (doxa) and
science (episteme), defining science as true opinion supported by a discourse
giving its reasons. This characterization is still present in contemporary philosophy
when knowledge is defined as true belief supported by a justification. The
classical distinction (that lasted from Plato and Aristotle until modernity) regarded
the content of a cognitive activity, of an act of knowledge, that could be a mere
opinion or a justified truth (science). The contemporary distinction, on the contrary,
regards the subjective cognitive status, that in which one simply, believes that and
that in which one knows that; therefore, from the point of view of the content,
knowledge is equated with the traditional science, whereas opinion is not considered
as knowledge proper. These elementary remarks show that truth has been constantly
considered a necessary condition for knowledge taken in a full sense and, moreover,
truth itself has always been conceived in its ordinary and classical sense as an
adequacy (or accordance or correspondence) of the content of knowledge with the
structure of reality (how things really are). This general framework was broken by
modern epistemology in the seventeenth century, when philosophers tacitly
presupposed that what we know are our representations and not reality, so that
we are not certain that they correspond to reality. The epistemological problem
became in such a way an epistemic problem, paradigmatically expressed in the
philosophy of Descartes: we must find some starting point which resists to any
possible doubt. Only in such a way we can break the closed circle of subjectivity. It
is well known that neither the rationalist nor the empiricist philosophers were able
to offer a satisfactory solution to this ill-posed problem, but in the meanwhile
modern natural science had proved able to provide a rich harvest of knowledge
regarding the physical world, a knowledge endowed with truth, certainty,
mathematical rigor and intersubjective agreement, not restricted to a closed
community of specialists, but open in principle to whoever would acquire the
necessary competence for testing the content of such a knowledge. This is the
historical reason for which modern natural science quickly became the paradigm of
science understood in its classical sense, as is explicitly recognized in Kants
Preface to the second edition of his Critique of Pure Reason. This absolute
confidence in the new model of science was strongly reinforced by the positivistic
philosophy of the nineteenth century and was at the same time the cultural reason
for the deep crisis that science suffered at the beginning of the twentieth century.
Already at the end of the nineteenth century Newtonian mechanics, despite its
wonderful developments and the skill of its specialists, had not been able to offer
satisfactory models for understanding and explaining the properties of thermody-
namic phenomena and of the electromagnetic field, but in the first decades of the
twentieth century much more serious and devastating blows (concerning general
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principles no less than fundamental concepts of the classical physics) came from
quantum mechanics and relativity theory, and the general interpretation of that crisis
was that classical physics had been found false. This severe judgment, however, did
not regard a special theory of limited scope, but a very broad world picture,
covering a great variety of domains, having received numberless experimental
confirmations and allowed for predictions and technological applications of all sorts.
In other words, it was science that seemed to have lost its fundamental virtue of
being the most reliable warrant of truth. Indeed, the most general attitude of the
scientists at that time was not that of believing to have attained, finally, the true
description of the world after having overcome the errors of classical mechanics,
but rather the idea that science cannot have the pretention of attaining such a true
description, and this amounted to giving up that realist conception of science that
had prevailed during the whole history of Western civilization. This is an obvious
remark, but it is wise not to underestimate it: we shall see in the sequel that the best
way for attributing to science a realist purport is to consider it primarily as a search
for truth and to recognize that it is able to attain truth (though not always with
certainty, which is a different requirement).
A historical paradox can be noted: one might expect that such a deep crisis
should produce as effect a period of stagnation and discomfort in the natural
sciences, but what happened was the opposite: the first decades of the twentieth
century were one of the most glorious periods in the history of science,
characterized by exceptional creativity, proposal of original ideas, active research
of experimental and theoretical nature. In short, scientists continued to consider
themselves engaged in knowledge and capable to acquire new knowledge, despite
several conceptual and logical difficulties they had to live with. How can we
interpret this fact?
A possible answer could be that scientists were becoming aware that they were
inaugurating the study of a new field of physical reality (the field that was later
called the micro-world), a study for which new concepts, principles and methods
were needed. This idea (that corresponds more or less, in our metaphor, to changing
the window from which the landscape is observed) surfaces sometimes in the
literature, but could not offer much clarification because the core of the issue was
reduced to a change in the order of magnitude of the physical parameters, and it was
not explained why and how this change could modify their intrinsic nature. In order
to make usable this idea, the new field had to be conceived not as a field of things,
but of new objects. This difference between things and objects, however, is of a
technical nature and was not developed for a long while in a way suitable for
overcoming those difficulties (it will be presented as a specific contribution in the
present paper). Therefore, any physical theory was considered to regard physical
things in themselves and, for this reason, should not be falsified in any sector of
physical reality.
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2
This cross-fertilization between Kantianism and modern science is clearly advocated in Cassirer (1910),
and is deepened in Cassirer (1921). In this second work Cassirer engages himself in a detailed and
technically very competent analysis of the General Theory of Relativity (recently published at that time)
andthrough a skillful reference to Kants texts of different periods of his thoughttries to show how a
suitable elaboration of the transcendental forms of human reason, when applied to the knowledge of the
spatio-temporal structure of the physical world, can produce that geometrization of the physical universe
which is the core of General Relativity.
3
For these further developments are particularly significant Cassirer (Cassirer 19231929) and (1944).
4
Reichenbach (1920).
5
In fact this problem was central to Carnaps efforts for really getting rid of the methodological
solipsism that he had adopted in Carnap (1928) and reappeared with new force in the dispute on
protocols he had with Schlick and Neurat [see Carnap (1932)].
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aim of science. The sense of this second question can be easily expressed as follows:
in the new physical theories it was spoken (just to mention the most obvious
examples) of photons, quanta of action, electrons, to which physical magnitudes
were assigned experimentally (simply think of Millikans determination of the
charge of the electron obtained in 1909), and different models of the internal
structure of the atom were proposed and discussed. All this went much further than
the pure record of nude items of observation, and the spontaneous question was
whether this amounted to a knowledge of the real physical world (a knowledge
that had been the aim of natural science during all its history). An affirmative
answer to this question characterizes a realist conception of science, whereas a
negative answer is a fundamental feature of anti-realist conceptions.
Unfortunately a clear-cut division on this issue is difficult to trace and the same
Kant had declared himself, in a famous statement of the Critique of Pure Reason, at
the same time an empirical realist and a transcendental idealist, but had to
devote several complicated pages of the first edition of his Critique in order to
disentangle this paradox,6 that was due to the fact that he considered the
impressions of the external senses a sufficient warrant for affirming the
(inferred) pure and simple existence of the things of the external world, whose
representation in the mind, however, are pure appearances or phenomena. These
phenomena, once structured and organized by the categories of the intellect,
constitute the objects of our knowledge which, however, has no warrant of being a
representation of the things of the external world and whose validity relies only on
the universality and necessity of the transcendental conditions that can overcome the
intrinsic subjectivity of the phenomena. Therefore, also for Kant objectivity is
equated with intersubjectivity, and is the maximum attainable status of scientific
knowledge, whose phenomenal level cannot be transcended.
A conception similar to that of Kant was rather common among the professional
scientists at the beginning of the twentieth century, and is clearly expressed in a
paper by Max Planck7 where he sharply distinguishes the inaccessible real world
from the world of sense perceptions and sees the task of science as that of
constructing a physical world-picture which should depict an objective relation-
ship between these two worlds.8 Also in this case, however, the central problem
appeared that of overcoming the privacy of the sense perceptions and defending
their capability of establishing a significant contact with the real external world,
especially because, whereas Kant could believe in a pure receptivity of the senses
that did not intervene in the presentation of phenomena, such a conception was no
longer tenable after the results of the Gestalt psychology of the late nineteenth and
early twentieth century.
6
C f. the Critique of the fourth paralogism of Transcendental Psychology in Critique of Pure Reason,
A 345 ff. The correct interpretation of this Kantian doctrine (that has not been resumed in the second
edition of the Critique) has been the object of learned disputes in the Kantian literature.
7
Cf. Positivismus und reale Aussenwelt in Planck (1933, pp. 208232).
8
These conceptions are expressed in a less detailed way at the beginning of a more accessible paper:
The Scientists Picture of the Physical Universe, which is available in English in Planck (1932).
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5 Intersubjectivity
The meaning of a concept is usually better clarified if we can indicate its opposite,
and in the case of primitive concepts (i.e. of those for which no definition is
possible) this is the only available strategy. Coming now to the concept objective,
if we ask what its meaning is in the ordinary language, we certainly would answer
that it is the opposite of subjective and, since subjective is easily understood as
meaning dependent on the subject, a first conclusion is at hand: objective
means independent of the subject. This conclusion is still vague, as it is not said
to what kind of entities the property of being objective or subjective applies, since it
is usually spoken, for instance, of an objective (or subjective) person, judgment,
report, description. It is not difficult, however, to recognize that in these examples
an implicit reference is made to the content of these discourses andthough they
are all singular and often produced by one single person - it is meant that their
value is independent of the person (or persons) who have produced such a
discourse. But now we must clarify in what consists the said independence and one
could say that the content of the discourse is not biased by the private
idiosyncrasies, prejudices, inclinations, interpretations of the subject or subjects
involved, such that whatever subject ought to accept that discourse.
In this way we may think to have obtained a rather satisfactory clarification of the
notion of intersubjectivity and, therefore, also the clarification of a first meaning of
objectivity, that is, the meaning directly descending from the fact that, in ordinary
language, objective is the opposite of subjective. What is rather unsatisfactory,
however, is that no reference to an object appears in this characterization of
objectivity, despite the fact that the linguistic root of this term is precisely object
and this would push us to say, for instance, that objective is a description of what
is inherent in the object. We will call strong the objectivity understood in this
second sense, and weak the objectivity understood as intersubjectivity. For reasons
that have been outlined in the discussion of the crisis of modern science, the hope
to credit science with strong objectivity was abandoned at the beginning of the
twentieth century, and objectivity was understood according to different forms of
intersubjectivity. Now, however, we must consider a serious difficulty that one
meets in the understanding of intersubjectivity.
Let us call notion, for brevity, whatever content of an act of cognition, be it a
sensation, a perception, a feeling, an imagination, a concept. In this general sense
are notions, for example, red, bottle, pain, Pegasus, number, good, beautiful, and so
on. Since one necessarily knows in this general sense only in the first person, that
is, individually, the content of ones cognitive acts is strictly private and one does
not see how it could be shared by other subjects, or even compared with analogous
notions they are supposed to have. In other words, I cannot perceive other peoples
perceptions, feel their feelings, imagine their imaginations, think their thoughts, and
this is the situation of solipsism that so many philosophers have advocated and is a
usual ground for skepticism. This situation, in addition, seems to make impossible
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A first impression might be that intersubjectivity is a good means for getting rid of
perspectivism, since this concept is often understood as the claim that whatever
knowledge is strictly dependent on the point of view of the subject having this
knowledge. Nevertheless it is very common in ordinary language to speak of point
of view according to a neutral sense, that is, in order to refer to a particular
approach within which a certain reality, problem, question, issue may be
considered: one can consider an issue, e.g., from the point of view of law, of profit,
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of morality, of social impact, and this would not imply accepting ideas or judgments
of any particular person, but only analyzing the issue by means of the conceptual
tools of a certain discipline. This, in particular, is the sense in which we normally
say that every science considers reality from its own specific point of view. That this
point of view is far from opening the door to subjectivism is proved by the fact that
the discourse of the genuine sciences is understood across political and cultural
borders, and this happens because every mature science avails itself of an ideally
standardized language, in which a reduced set of predicates have a clearly defined
technical meaning which precisely expresses the point of view of the science in
question. So, for example, we say that reality (or even a single thing) is considered
from the point of view of mechanics, if it is spoken of by using the predicates
mass, position in space, time duration, force. That it is considered from
the point of view of biology if it is spoken of by means of predicates such as life,
metabolism. That it is considered from the point of view of economics if it
spoken of by means of predicates such as price, market, demand and supply.
The professionals of a certain science are those persons who have acquired the
necessary competence for understanding and using this disciplinary language and
therefore can intersubjectively communicate among themselves by using it (though
using also some of the ordinary languages as a subsidy for communication). The
advantage of the disciplinary language for a science is not only that of endowing it with a
public discourse but also that of offering us a good opportunity for checking the
soundness of the conception of intersubjectivity advanced in this paper. Limiting our
discussion to the empirical sciences, we can note that among the predicates of their
disciplinary language there are quite few that we can call basic, both in the sense that
they more closely express the point of view of that science, but especially because they
are such that sentences containing only these predicates can be recognized as
immediately true (or immediately false) within that science thanks to the adoption of
certain standardized operations that are linked with these predicates and are an essential
part of the competence required for entering the disciplinary discourse of the science in
question. For example, the statement the mass of this thing is x kge belongs to the
disciplinary language of mechanics and can be tested and found immediately true or
false by the standard operational procedure of using a scale. A similar discourse can be
repeated about other disciplines that have attained the mature status of a science.
Our reflections seem very close to the empiricist view of science, and our
immediately true statements sound very much like the protocols of the logical-
empiricist dispute. Certain affinities certainly exist, and we have no difficulty in
calling protocols our immediately true statements, but the differences are not less
important. The most salient is that logical empiricists, and the whole of analytic
philosophy of science, have constantly spoken of observations (also when trying to
establish a link between the scientific language and its intended referents), but
observations are inexorably private and subjective, whereas we speak of operations
and these, as we have stressed, belong to praxis and thanks to this they can break the
circle of subjectivity. Nevertheless, our position cannot be identified with
operationalism, such as it was advocated especially by Bridgman, and was also
in a certain sense a kind of starting point of Einsteins Relativity Theory. In both
cases the prescription to keep faithful to effective measurement operations was a
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In ordinary discourse we find not only the assertion that any science considers
reality from its own point of view but also the assertion that every science
investigates not reality in general but only its own proper obiects. This second
claim is interesting because it explicitly contains the term object but especially
because it has a clear referential sense: it reflects the idea that knowledge always is
knowledge of something and scientific knowledge essentially consists in reducing
this general scope of knowledge to a much more restricted and delimited field, the
field of the specific objects of the single disciplines. In other words, whereas
intersubjectivity focuses on the epistemological aspect of knowledge, this hint at
reference focuses on the ontological aspect of knowledge. Is this only an
unconscious heritage of the old realist conception of science that has survived
in common sense the crisis of which we have already spoken? It would be too
hasty to affirm this, all depends on how we conceive objects and we have seen, for
example, that there is a Kantian sense of this concept that could perhaps play this
referential role, but also different meanings of this concept could perhaps play this
role. Therefore, this issue requires a closer scrutiny.
A spontaneous interpretation of the assertion that every science only studies its
own objects is that a given science selects, within the enormous display of existing
things, a much more limited subdomain of things and decides to study them:
zoology is only concerned with animals, botany with plants, astronomy with
celestial bodies, mineralogy with stones, numismatics with coins, jurisprudence
with laws, and so on. This view roughly corresponds, in our metaphor, to the idea
that each science only studies what can be seen from a particular window, ignoring
9
In fact Bridgman strongly defended a subjectivist view of science: In the last analysis science is only
my private science, art is my private art, religion my private religion, etc. The fact that in deciding what
will be my private science I find it profitable to consider only those aspects of my direct experience in
which my fellow beings act in a particular way, cannot obscure the essential fact that it is mine and
naught else. Public Science is a particular kind of science of private individuals. (Bridgman 1936,
pp. 1314).
10
Let us note that, despite continuously speaking of observations and observables, analytic
philosophers of science and also working scientist actually refer not to the spontaneous approach to the
world through the unaided sense organs, but to the last segment of complex operational procedures that
(especially in the most advanced sciences) entail the trained use of sophisticated instruments and the
skillful reading of their results.
11
The arguments presented in the following parts of this paper are developed in detail especially
in chapters 4 and 5 of Agazzi (2014).
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all the rest of the landscape that is left to other sciences. Even so, however, this
interpretation of the specialized interest of the single sciences is not satisfactory
because it overlooks that (in our metaphor) looking from a given window was
equated with adopting a certain point of view, and not with seeing what was by
chance accessible from that window. Leaving aside the metaphor, animals, plants,
stars, coins are not just things but already things identifiable thanks to certain
properties they have, properties that may be so elementary as to be easily
recognized at the level of ordinary knowledge and denoted by words of ordinary
language but which in any case characterize a particular point of view under which
things are considered. These remarks are sufficient for bypassing this first idea
regarding the specialized nature of scientific disciplines which, by the way, would
be inapplicable to more general and fundamental sciences like physics, chemistry,
biology, economics, psychology. In addition, it can be absorbed in the following
general conception of scientific objects understood as proper referents of the single
sciences: objects of a certain science are all things that can be known from the point
of view of the said science, and this means that all the basic predicates of this
science apply to these things. A more intuitive way of expressing this conception is
to say that every science clips out of the wide world of things those to which its
particular point of view applies. Each one of these clippings constitutes at the
same time the domain of reference and the domain of discourse of the science in
question. An immediate corollary is that no single thing can be considered as the
object of a particular science but that each thing can be the object of several
sciences, depending on the different points of view under which it can be
considered. An easy example will clarify this claim.
Let us consider a watch that I hold in my hand and which as such can be
considered a thing of ordinary experience that we find in the world. This thing
can become an object of mechanics if, for instance, I ask some questions regarding
its mass, the laws governing the motion of its internal gears; but it can also become
an object of chemistry if I ask questions regarding the composition of the alloy of
which its body is made, or the degree of purity of the rubies inside it; it can become
the object of economics if I inquire about its price on the watch market; it can
become a historical object if I ask the question whether or not this watch once
belonged to Napoleon, or something of this kind. Therefore, one sees that whatever
thing can be the object of whatever science, depending on the fact that it can be
considered from the point of view of that science.
A few sentences may be sufficient for connecting the notion of clipping with
the discourse we have already made in this paper. Every science realizes its clipping
by using in its language a limited number of specific technical predicates that it
employs for speaking about things. These predicates are intended to correspond to
certain attributes (that is, properties, relations and functions) that are present in
things (though not necessarily all in whatever thing). So the use of predicates such
as those of mass, length, duration and force determines the clipping (and
hence the objects) of mechanics; the use of predicates such as those of
metabolism, generation, etc. determines the objects of biology; whereas if
we use predicates such as price, market value, supply and demand we are
constructing the objects of economics.
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The man in the street is likely to consider crazy a person who does not accept that
are real the stones, plants, mountains, animals, chairs, tables that we can observe
around us thanks to our unaided sense organs. Certain anti-realist philosophers
(whose most typical representative is bas van Fraassen12) want to keep this
common-sensical attitude also in the case of science and limit their claim to denying
that we have to admit the reality of the unobservable entities introduced in scientific
theories (one can even accept a scientific theory without being obliged to believe
that the unobservable entities it introduces exist). We do not want to enter the
discussion of the subtleties implicit in this mixing of ontological, epistemological
and epistemic categories, and shall only make a preliminary remark: in practically
every circumstance, in order to understand and explain what we see, we look for
something that we do not see. This is not a strange attitude of humans, but
precisely the manifestation of their being endowed with reason, that is, with a
capability of extending their knowledge beyond what is given in sense perceptions.
Of course, in this cognitive efforts errors are possible, and have often occurred, but
it is also undeniable that the tremendous and admirable amount of knowledge
acquired by humans thanks to this cognitive use of reason (including the correction
of their errors) could not exist without this practice, and science has been one of the
most prominent examples of this fact. We can call theoretical knowledge that
12
Cf. van Fraassen (1980).
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8 Regional Ontologies
A spontaneous objection comes to mind regarding our thesis that the truth of a
statement implies the reality of its intended referents, and a counter-example could
be the following: Hector is a Trojan warrior in the Iliad is a true statement, but
nobody could infer from its truth that Hector really existed. In order to clarify this
issue we must revisit a thesis already formulated by Aristotle, that of the analogical
meaning of being or existence. Aristotle fundamentally distinguished existence in
itself (which is proper of the substances) from existence in something else (which
is the existence of the accidents). Therefore, we cannot say, for example, that
colors do not exist, because they are not perceivable in themselves, as separate
entities, but only in some substance, that is, as properties of certain independently
existing bodies. We now propose to distinguish between different kinds of existence
that concern, in particular, also substances. In the case of our Hector, we shall say
that he exists as a literary figure, or that he has a literary existence, in the case of
Pegasus we would say that it has a mythological existence, in the case of an
electron that it has a physical existence, in the case of Napoleon that it has a
historical existence, in the case of the logarithm that it has a mathematical
existence. In order to qualify this distinction of different kinds of existence, we
borrow the Husserlian terminology ontological regions that has a certain
resemblance with the view we are presenting here. The fundamental motivation
for giving back to the notion of reality and existence the amplitude they deserve was
that it seems absurd to admit that we can pronounce true statements about non
existing things (if I have seen a black horse in a dream, it is true that I saw a black
horse and false that I saw a white horse, and this amounts to admitting that the
dreamed horse really had this property, despite not being a physical horse
endowed with physical existence).
We are aware that long discussions have been done in the history of traditional
and contemporary philosophy to distinguish what exists only in a certain sense and
what really exists. Sometimes the study of the first issue was called ontology and
that of the second metaphysics, but according to another distinction ontology is
defined as the catalogue of what exists and metaphysics as the definition of what is
what exists. Without underestimating such studies, we believe that our approach
based on the notion of truth is particularly viable. Indeed, the operational criteria of
truth that we have presented are at the same time criteria of reference in the sense of
determining the domain of objects of a given science, and this is precisely the
regional ontology it is expected to explore and to which belong also the
unobservable entities postulated by its theories. Therefore, the electron, though
not being observable, belongs to the ontology of physical entities and not to that of
mathematical entities, mental entities, imaginary entities, because the operations
performed in order to test the theories where it is postulated are physical operations.
(though much mathematics, conceptualization and imagination might have been
used to construct its theory). For similar reasons Pegasus, that is described as a
winged horse, belongs to the ontology of mythological entities, and not to that of
zoology nor of material entities existing in space and time, because the operations
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suitable for knowing what its properties and history were must be those of the
historical and literary inquiry.
The usefulness of this approach is that it underscores distinctions without
entailing separations because, as we have already noted, one single thing (be it a
physical entity, a situation, a process, a problem, a decision) can be considered from
different points of view or perspectives, but these must coherently combine in a
certain unity, like the respective regional ontologies are joint in the unity of the
thing. This is the specific job and challenge of the interdisciplinary work that must
avoid the dangers of reductionism (that would give to one perspective the right to be
the discourse on the whole) as well as the dangers of the scattered imperialism of
specialism, that would make impossible the unification of the different perspectives.
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