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Antonino Drago
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Critical Hermeneutics
Two dichotomies
Which Hermeneutical Method Is Suggested by the New Historiography of Science
Text.Serial.Journal
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2023-01-26
2022-12-01
2023-01-27
2023-01-27
267-295
1
Antonino Drago
2022
10.13125/CH/5418
267
2533-1825
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Two dichotomies
295
urn:nbn:it:unica-28978
Which Hermeneutical Method Is Suggested by the New Historiography of Science
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6
Critical Hermeneutics 6(2), (2022)               Submission date: 1 December 2022
Biannual International Journal of Philosophy     Acceptance date: 5 January 2023
http://ojs.unica.it/index.php/ecch/index         Date of publication: 27 January 2023
ISSN 2533-1825 (on line); DOI 10.13125/CH/5418




   Which Hermeneutical Method Is Suggested by the
                    New Historiography of Science



                                   Antonino Drago


Abstract
Whereas “Science does not think” (Heidegger), the “new historiog-
raphy of science” – mainly Koyré’s and Kuhn’s ones – has addressed
our minds to think about science in a new way. Recently Heelan sug-
gested taking this new viewpoint for conceiving hermeneutic method
in a more adequate way to present scientific practice. By an interpre-
tative analysis of the categories of the above two historians, the pre-
sent paper suggests a new way to conceive the foundations of sci-
ence. Two basic dichotomies result: on the kind of logic and on the
kind of mathematics. They generate four models of scientific theory,
sharply severed by the radical differences in their respective choices;
that offers an accurate definition of incommensurability and even of
an alternative scientific theory to a dominant one, which can be
properly called a paradigm. In the past hermeneutic scholars gave
negative appraisals on Western science; according to the new view-
point recognising pluralism in the foundations of science, these ap-
praisals concern the dominant paradigm only. In the light of the basic
dichotomies a new way to define hermeneutics is suggested; it can
be qualified in short by the following words: ‘The understanding of
science is the science of understanding’.
Keywords: hermeneutics, method, historiography
Antonino Drago, Which Hermeneutical Method




1. Heelan’s proposal for a hermeneutics of science
In recent times1, one of the most authoritative interpreters of the
hermeneutic method as applied in science, P. Heelan, has recognised
that:


      Many important writers, including Gadamer, Apel and Ha-
      bermas, are too imbued with the classical science as unique-
      ly explanatory (which for historical – and perhaps also prac-
      tical – reasons characterises the culture of empirical re-
      search) to be open exponents of a hermeneutic philosophy
      of natural science (Heelan 1998: 274, fn. 2).


      The hermeneutic orientation is contrasted [by the above
      mentioned writers] with the explanatory tradition which in
      the English-speaking world is simply called “science”. Ex-
      planatory method [of this tradition] aims to the construction
      of a mathematical model comprising measurable (theoreti-
      cal) variables, to be accepted or rejected by reason of its
      ability under laboratory circumstances to predict and con-
      trol, the causal outcomes of assigned initial conditions. Such
      is in general the methodological profile of the natural sci-
      ences (274).


      Heelan has suggested to take into account what rather “new his-
toriography of science” achieved as a more appropriate image of sci-
ence.




1
   This paper is a translation and a slight mprovement of “Il metodo ermeneutico
suggerito dalla storiografia della scienza”. In G. Cacciatore, P. Colonnello, D. Jervo-
lino, eds. (2001), Ermeneutica, Fenomenologia, Storia. Napoli: Liguori, Napoli,
459–479.



268
                                         Critical Hermeneutics 6(2), (2022)




Not that the human sciences have to be exclusively interpre-
tative, nor the natural sciences exclusively explanatory. In
fact, during the past fifty years […] scholars have began to
use both hermeneutics and empirical social sciences meth-
ods to study the actual and historical profiles of activities of
communities of scientific researchers. One outcome was the
strong claim that the march of science was not continuous
but rather characterised by abrupt theoretical discontinuities
or (what T.S. Kuhn called) “scientific revolutions”. Similar
discontinuities were shown to exist even among co-existing
explanatory theories. Other studies have convincingly un-
covered a diversity of external and internal cultural goals in
scientific research. The outcome of this research was
brought philosophers of science to a moment of reflection
about identity and goals of explanatory science. This per-
plexity has affected the status of the natural sciences in a
special way, since, because of their success, they were as-
sumed to provide a privileged route to knowledge, a route
that became exemplary for all the other sciences, and even
for philosophy of science itself.
The received tradition of the philosophy of science […] is
now deeply divided upon how to respond to the picture of
scientific culture newly laid out by the best scholarship in
the empirical social and historical sciences. The story they
tell about the natural sciences can hardly be reconciled with
the noble ideals of knowledge and reality stemming from the
philosophical tradition just mentioned. Whence comes an
embarrassing dilemma: either natural science is not worthy
of the name of ‘knowledge’ and deserves no more than to
be called ‘useful opinion’, or the philosophical analysis of




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Antonino Drago, Which Hermeneutical Method




      knowledge and reality needs to be revisited and reviewed
      (274–275).


      The last task leads Heelan to enquire: “how the current logical
empiricist and the hermeneutic tradition relate one to another with
respect to the short term explanatory goals of science and the long
term goals of knowledge” (276).


2. The new historiography of science
By accepting Heelan’s suggestion, let us inspect accurately the new
historiography of science.
      In the past, an academic discipline of historiography of science
has been conceived in agreement to a positivistic philosophy of sci-
ence. Such a traditional historiography dealt with the historical hard
facts labelled by historical dates; it essentially gave an account of the
accumulation of scientific results; its characteristic problem was to
decide the priority question regarding each scientific discovery; and
moreover it assumed the viewpoint of present-day science as a yard-
stick; as a consequence, it considered the final result of a historical
development as the last word on the whole, historical debate in pre-
vious times, by disregarding both mistakes and potential alternatives
in the historical course.
      Some decades ago a “new historiography” has been first sug-
gested by Koyré (Koyré 1939, 1957) and then by Kuhn (Kuhn 1962).
By addressing radical criticisms of the positivistic attitude in historiog-
raphy of science, both introduced as essential elements of their his-
torical accounts new historical notions; i.e. the particular culture per-
taining to the time of the case-study at issue; in Koyré’s account it is
the Platonic attitude included in the mathematical tools pertaining to
theoretical physics; in Kuhn’s account it is the historical context, psy-
chological notions, sociological notions.


270
                                               Critical Hermeneutics 6(2), (2022)




     The new historiography of science obtained great success, not
only in terms of numbers of books sold (Naughton 1982: 3702) but
also in its impact on thinking; the new image of the scientific devel-
opment as suggested by Koyré and Kuhn was accepted by philoso-
phers and laymen too. The word “paradigm” – suggested by Kuhn –
entered in common language. Hence, Heelan correctly advises philos-
ophers to take into account the new way of presenting science.
     However, precisely just the word “paradigm” made apparent the
weakness of the new historiography. A well-known, and really a very
easy analysis of the meanings of this word in all its occurrences with-
in Kuhn’s book, recorded more than twenty meanings which are con-
textually different (Mastermann 1970). In reply, Kuhn defended at
least two meanings, without removing the ambiguity in his notion
(Kuhn 1970). It was easy to recognise that the other basic notions of
Kuhn’s historiography not belonging to natural sciences, resulted to
be ill-defined notions even in their specific scientific disciplines – e.g.,
the notion of “scientific community” in sociology of knowledge.
     An unsatisfactory situation affects Koyré’s historiography too; his
categories – “Geometrisation of space and dissolution of finite cos-
mos” – have been often reiterated by him but they received explana-
tion by neither Koyré nor subsequent scholars.
     Thus, at present time this “new historiography of science” is pos-
itively appreciated, since it suggests a new picture of science devel-
opment in an appealing, novelized style; yet, this kind of historical
account may be charged to constitute an evasion from the duty of
presenting facts according to that rigorous method which characteris-
es hard sciences (Naughton 1982: 3703). To make the situation
worse, some notions suggested by the new historiographies – e.g.,
incommensurability, non-cumulativity, etc. – meet a charge of “irra-
tionalism”; for ex., in Kuhn’s account, the revolutionary periods of
science development would abruptly change the human reason – as it


                                                                             271
Antonino Drago, Which Hermeneutical Method




is embodied by scientific community – without any awareness on this
change, just likely as a Gestalt phenomenon.


3. My interpretative hypotheses on historiography of science
All this makes it apparent that the change introduced by “new histori-
ography” started a cultural process which, in its turn, has yet to be
still interpreted. It is no surprise if hermeneutic philosophers did not
positively react to “new historiography” before Heelan’s paper. In the
following I will suggest a new interpretation of this historiography.
      My first interpretative hypothesis on “new historiography” takes
seriously its dominant motto: “Philosophy of science without history
of science is pointless. History of science without philosophy of sci-
ence is blind” (Lakatos 1976: 102). In the light of this strong link be-
tween history of science and philosophy of science I suggest seeing
the development of “new historiography” as representing a major
hermeneutic, though indirect, effort to achieve a better understand-
ing on the foundations of science. However, owing to the above-
mentioned vagueness of the categories introduced by the more rep-
resentative authors of “new historiography”, this effort did not result
as decisive (on the other hand, in the same span of time no better
results have been obtained by philosophers of science).
      My second interpretative hypothesis specifies those foundations
which new historiography looked for. Koyré’s historiography empha-
sised that mathematics played a crucial role in the starting period of
modern science, and one can trivially add, in its whole development. I
generalise this point by stating that the foundations of science are
constituted by mathematics; moreover, I complete this hypothesis by
adding to foundations of science, logic too. Evidence for its relevance
comes from the discovery that at least quantum mechanics is gov-
erned by a non-classical logic (Birkhoff and von Neumann 1936).




272
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     My hypothesis is not a trivial one when the following qualification
is added. Recent formal analyses on the foundations of both mathe-
matics and logic recognised in both mathematics and logic a pluralism
of attitudes (Bishop 1967; Prawitz 1976; Dummett 1977).
     Indeed, I recall that Koyré interpreted the birth of modern sci-
ence by means of a dichotomy regarding the mathematical notion of
infinity2. Accordingly, my third hypothesis is the following one: the
pluralistic role played in the foundations of science by each of these
two sciences – mathematics and logic –, may be presented in a first
instance by means of two possibilities only, constituting so a dichot-
omy.
     As a consequence, all that in the above amounts to consider the
following two dichotomies as the foundations of science: (1) a dichot-
omy on the kind of mathematics – either classical mathematics,
which includes actual infinity, AI –; or constructive mathematics –
which is bounded to make use of potential infinity only, PI –; and
moreover (2) a dichotomy of the kind of logic – either classical logic,
which governs by means of deductive method the process of drawing
laws from a few axiom-principles, i.e. a pyramidal organisation, just
that Aristotle suggested first, AO; or the intuitionistic logic, leading to
discover a new method for solving an universal problem, i.e. a prob-
lem-based organisation, PO (Drago 1993a, 2013)3.
     Let us remark that these dichotomies pertain at the same time to
philosophy – inasmuch as no present or even future experiment will
be able to decide them –, and science – inasmuch as no construction



3
  T.S. Kuhn (1977, chap. 1, § 3) recognised a radical division between classical
physical theories when he emphasised in the history of science “Baconian” theories
in opposition to Newton’s theory. In 20th Century Einstein (Klein) and Poincaré
(Poincaré) recognised two kinds of organisation of a scientific theory. In a more
accurate way I showed the existence of two incommensurable traditions even inside
classical mechanics, i.e. Newton’s mechanics one and the alternative one started by
Huygens and Leibniz and then accomplished by L. Carnot in 1783 (Drago 1993b).



                                                                                  273
Antonino Drago, Which Hermeneutical Method




of a scientific theory can avoid to decide them. Owing to their double
nature – i.e. both philosophical one and scientific one –, these dichot-
omies offer a greater explicative power than all previous notions –
such as space, determinism, etc. – previously employed for interpret-
ing the foundations of science.
      In the past, no one philosopher of science or scientist – except
for Galilei – was aware of such two basic dichotomies. Rather, scien-
tists’ common custom was to take as foundations of science some in-
tuitive notions – such as space, time, cause, etc. Surely, each of
these notions synthesizes many objective facts and ideas pertaining
to a scientific theory; and moreover their intuitive language make
easier to approximately understand the objective realm of the scien-
tific technicalities.
      Yet, these notions pertain to a subjective realm, which cannot be
considered as sufficient for representing the variety of foundations in
all physical theories; to show it, let us compare the foundations of
Newton’s mechanics with those of classical thermodynamics; they do
not share hardly any common notion. Rather, let us consider in the
two previous theories some of these notions as they are usually in-
tended in a subjective context; e.g., respectively absolute space and
relative space; continuous time and before-after time. One easily rec-
ognises that they rather play the role of surrogating the alternative
choices regarding the basic dichotomies – respectively the dichotomy
on the kind of organisation and the dichotomy on the kind of infinity.
In other terms, subjective notions surrogate the effective realm by
means of a speciously operative philosophy.
      In conclusion, three kinds of representations of science are ob-
tained: the objective one, the subjective – or intuitive – one and the
effective – or foundational – one.




274
                                                Critical Hermeneutics 6(2), (2022)




4. Comparison with the hermeneutical method
    Let us now compare the above interpretation of the “new histori-
ography” with the most authoritative scholars of hermeneutics. It is
well-known that Heidegger wanted to capture the “fore-structure of
understanding”, i.e. the “hermeneutic cycle” (Heidegger,ù 1953: 98–
114, 188–195). In this cycle is


    hidden a positive possibility of the most primordial kind of
    knowing. To be sure, we genuinely take hold of this possibil-
    ity only when, in our interpretation, we have understood
    that our first, last and constant task is never to allow our
    fore-having   (Vorhabe),      fore-sight   (Vorsicht)    and     fore-
    conception (Vorgriff) to be presented to us by fancies and
    popular conceptions, but rather to make the scientific theme
    secure by working out these for-structures in terms of
    things themselves (195).


    According to my viewpoint it is a very relevant fact that this
Heidegger’s presentation of the hermeneutic cycle illustrates three
kinds of knowledge. In a paper aimed to illustrate the hermeneutic
interpretation of science, Heelan synthesised them in the following
way:


    (1) Vorhabe, a set of praxes, embodiments, skills, etc. that
    mediate applications of the descriptive categories or terms
    to that to which they refer; (2) Vorsicht, or a set of common
    descriptive categories, a common descriptive language, as it
    were and (3) Vorgriff, i.e. a particular hypothesis about the
    subject matter in hand (Heelan 1988: 79).




                                                                              275
Antonino Drago, Which Hermeneutical Method




      In fact, these three kinds of knowledge parallel the three repre-
sentations of scientific knowledge I illustrated in previous section. In-
deed, the reader easily recognises in what Heidegger called Vorhabe,
the objective representation of science; both notions intend what the
mind has to accumulate in order to understand a generic text;
Heidegger’s notion adds an irrelevant note with respect to the objec-
tive representation of science, i.e. Vorhabe constitutes a mediation
between descriptive categories and the inner reality.
      Likewise, the reader easily recognises in Heidegger’s Vorsicht the
subjective representation of science. Heidegger qualifies this kind of
understanding through the tools – i.e. mainly communicative lan-
guages – by means of which they are plunged inside social relation-
ships; my characterisation qualifies the same understanding in the
case-study of science; there, scientists mutually communicate by
means of at least two languages, i.e. the natural language, relying
upon intuitive notions, used by them for going beyond the formal
technicalities – and the formal language of mathematics; according to
my characterisation, the former one only, pertaining to subjective sci-
ence, equates Heidegger’s language; he seems to ignore the latter
one, indispensable to modern objective science.
      A merely partial agreement results by comparing Heidegger’s
“fore-conception” with the effective representation of science. Where-
as Heidegger’s attention is focussed on the specific task of under-
standing a particular text, the basic choices of my effective represen-
tation are instead referred to a whole scientific theory, whose formal
structure requires much more ingenuity than that producing – or se-
lecting – an “ad hoc” intuitive hypothesis. In other words, I suggest
that when dealing with a systematic complex of mathematical laws –
by which a scientific theory is constituted – our mind has to appeal to
a specific structure, like that suggested by the above two basic di-




276
                                              Critical Hermeneutics 6(2), (2022)




chotomies. In fact, when relativized to Heidegger’s particular situation
of a literary text, this structure may collapse into a mere hypothesis.
    Let us remark that my interpretation of Heidegger’s scheme cor-
responds to a method of hermeneutic work which overcomes – ac-
cording to Heelan and Schulkin (Heelan, Schulkin 1998: 276) – its
early positive historical phase, in which one attributed private mental
entities to the meanings; rather, meanings are here intended as
“shared social entities embodied in language…, used to affirm or deny
some content that finds itself fulfilled in public experience.” In other
words, the meanings conveyed by the language agree with Heelan
and Schulking’s requirements, i.e. they constitute a “construal of hu-
man cultural communities” (277); in the case of scientific theories,
this is a construal of scientific community. The agreement is apparent
when we consider the two dichotomies as constituting the crucial no-
tions of a specific language, suitable for foundations of science. In
conclusion, all in the above fulfils the necessary requisites for to “the
hermeneutic method is recognised as a valid tool of modern scientific
method applicable even to the natural sciences” (276).


5. The structure of our understanding science
Let me proceed in the illustration of the resulting structure of founda-
tions of science. The outcomes from the two choices on the two
above-mentioned dichotomies constitute four “models of a scientific
theory” (MSTs). In order to avoid some complexities in representing
all four MSTs, only two are illustrated by the following table; which
however, by disentangling each MST in a list of characteristic fea-
tures, offers many elements manifesting the distance between two
different MSTs.




                                                                            277
Antonino Drago, Which Hermeneutical Method




TABLE 1. THE TWO MAIN MODELS OF SCIENTIFIC THEORY
                 Effective          Subjective representation            Objective       rep-
                 repr.                                                   resentation
                 (as      deter- (as scientists conceived it             (as teachers for-
                 mined        by through surrogatory notions)            malise it
                 scientific                                              through tools of
                 geniuses)                                               reasoning)
                                                                         Classical logic
NEWTONIAN                           Space, time, force-cause, conti- Analytic method
MST                 AO + AI         nuum, determinism, etc.              Infinitesimal
                                    Koyré’s synthesis:                   analysis
                                    ‘Dissolution of the finite cosmos (main          instance:
                                    and geometrisation of space’         2° order differen-
                                                                         tial equations)
                                                                         Non-classical logic
CARNOTIAN                           Energy, work, balance, conser- Synthetic method
MST                                 vation, atomism, etc.                Symmetry or cy-
                 PO + PI            Koyré-like synthesis:                cle
                                    ‘Evanescence of the force-cause (main            instance:
                                    and discretisation of matter’        S. Carnot’s cycle
                                                                         in thermodynam-
                                                                         ics)
Time span for Some         cen- One century                              One generation
a change         turies
N.B. The multitude of intuitive notions pertaining to the subjective representation
are summarised by means of two intuitive statements; at the top, Koyré’s synthesis
of all subjective notions concerning the birth of modern science; at the bottom, a
corresponding synthesis for Carnotian theories.



      According to Heelan and Schulkin ,“Rational hemeneutical en-
quiry   acknowledges          the     existence     of      traditions    of    interpreta-
tions…Within the sciences such traditions of interpretations are the
basis of what Kuhn called “paradigms” (Heelan, Schulkin 1998: 278).
These “traditions” well-correspond to my MSTs.




278
                                              Critical Hermeneutics 6(2), (2022)




    Actually, Kuhn considers paradigms one after another only; in-
stead, “[…] in the work of hermeneutics […] a radically new meaning
needs not expel the old, because each, though different, may be a
valid historical and cultural perspective” (Ib.); exactly as in my inter-
pretation the birth of thermodynamics did not had to expel Newtonian
mechanics.


6. Husserl’s and Heidegger’s interpretations of science
In the light of the above table one may revisit both Husserl’s and
Heidegger’s interpretations of modern science, in order to get a
deeper insight on them and qualify their relationship of similitude.
The former philosopher drew from his academic studies on mathe-
matics the relevance in order to interpret the foundations of science
of the notion of infinity. His posthumously published book, the Krisis,
through which he planned to start again his analysis on science (Hus-
serl 1954), offered an authoritative interpretation on the birth of
modern science according to this basic notion of infinity – just the
subject of my first dichotomy in my interpretation of the foundations
of science. According to the above table we can state that through
this book Husserl gave a hint for a first structural interpretation of the
foundations of modern science.
    Koyré – who attended his lessons in Goettingen in 1911, having
left Russia to reach Paris – was highly influenced by his teachings.
The greatness of Koyré is to have applied Husserl’s teachings on the
case study of the birth of modern science. Moreover, he improved
Husserl’s structural appraisal of the foundations of science by adding
a sharp distinction between actual infinity and potential infinity; this
innovation constituted a first hint for grasping the foundations of sci-
ence. As a first result he achieved a detailed interpretation of the
original texts of the main scientists of the birth of modern science.
Last but not least, through two short statements Koyré defined his


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Antonino Drago, Which Hermeneutical Method




subjective categories – which are scientific-historical in nature – for
interpreting science in the same period of time; they synthesise in an
admirable way the subjective representation of Newtonian paradigm.
      By passing, let us remark that instead Kuhn’s categories have
not contributed to a structural appraisal, since they are constituted by
subjective notions only, and pertain rather to social sciences.
      With respect to Husserl, his disciple Heidegger, owing to his lack
of academic studies on science was unable to produce a structural
analysis on science because lacking of a sufficient knowledge of the
specific notions of mathematics and logic. One may correctly say that
      “Husserl’s approach is more logical, conceptual and abstract,
while Heidegger’s is more existential, historical and action oriented”
(Heelan, Schulkin 1998: 280), “typically focused on how ‘objects’
(contents) of knowledge are ‘constituted’ (presented to communal
knowers) within ‘noetic’ contexts of meaning (directed by communal
vector of inquiry). Heidegger referred to such objects as ‘ontic beings’
disclosed prospectically to the ‘circumspective care’ of the human in-
quirer as Da-sein” (277).
      However, Heidegger performed the best attempt for “calling the
deep structure of pre-theoretical and pre-categorial understanding”
(280) A footnote in the quoted text (299) adds that “By pre-
categorised is meant: when language is used ostensively, that is be-
fore descriptive terms are reflexively given abstract definitions […]”;
in my interpretation this equates the subjective representation.
      Indeed, Heidegger followed Husserl in extensively exploring the
subjective notions pertaining to his teacher’s analysis and then in
elaborating them. One may say that Heidegger was concerned mainly
with the second part of Krisis, i.e. the part devoted to Lebenswelt4.



4
 In his elaborated statement (“A god only….”) one may see an infinite distance in
power (between a humble person and a god), likely as there is an infinite distance



280
                                                   Critical Hermeneutics 6(2), (2022)




     One may see the method of Heidegger – as well as the method
of a variety of philosophers –, as an attempt at grasping an inner
structure of formal science by the manipulation of subjective notions
only. Since in past times the success of this kind of attempts was a
partial one only, scientists charged philosophers with lacking the suit-
able tools for understanding science. In fact, who attempts to investi-
gate scientific theories by means of only subjective notions, cannot
appreciate how the mathematical language of science is capable of
specifying which exact meaning corresponds to a subjective notion in
a given theory as well as the accurate relationships among these no-
tions. On the other hand, philosophers, and in particular, Heidegger,
rightly distrusted scientific formalism. Indeed, previous table shows
that this formalism merely constitutes only one representation of sci-
ence, which in particular does not give reason of both subjective rep-
resentation and effective representation, and moreover may obscure
them.
     Although     merged     inside   a   subjective    representation        only,
Heidegger tried to recuperate by means of a new kind of reason –
more linked to immediate life –, some hints for fighting what he saw
as a monster, i.e. science as it was built by our civilisation. He tried to
suggest even an “Echte Wissenschaft”. Yet, this suggestion had no
follow up; this fact agrees with the above appraisal on his method as
a weak one. Indeed, Heidegger’s by having missed Husserl’s point of
attack to science, i.e. the notion of infinity, sees theoretical science –
whose nature is of a structural system –, as an indivisible whole and,
worse, monopolised by the Newtonian MST. As a consequence, he
saw the role played by science in society as a monolithic authority,
enjoying the monopolistic capability to produce a so pervasive tech-
nology to freely change the human life. The two more celebrated


between Heidegger’s subjective thinking and a structural choice – whose knowledge



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Antonino Drago, Which Hermeneutical Method




Heidegger’s statements about science, i.e. “Science does not think”
and “A god only can save us”, wisely stressed some characteristic fea-
tures of modern science, yet both emphasise Heidegger’s outside po-
sition from the structure of science and – as a consequence – his real
position, that of a man defeated by science’s successes.
      He was successful rather in suggesting a new role to be played
by contemporary philosophy. In my opinion, his main, positive contri-
bution was the introduction of a new hermeneutics as the appropriate
method for philosophy, in opposition to the “analytical method” –
which is the dominating method also in Newtonian scientific theories.
Yet Heidegger’s effort to induce from a long hermeneutic praxis a
new, commonly accepted characterisation of the synthetic method of
reasoning was inconclusive. Previous analysis in Sect. 4 pointed out
that he, lacking structural features of human understanding, was
doomed to fail in recognising the very level of our arguing upon a
whole theory.


7. Incommensurability phenomena between couples of scien-
tific theories and hermeneutics
Heelan made a proposal for a new hermeneutics on science; it is a
“Hermeneutical” Realism, which “[…] is neither that of Conventional-
ism, nor of Cultural Relativism. Like them however, it admits plural
incompatible empirically descriptive frameworks among which […]
some are complementary [...]” (Heelan 1982: 84)
      Indeed, Poincaré’s “conventionalist” position was interpreted as
moving towards the same direction by the logician Adjukewicz and
then the philosopher of science Giedymin. They gave an account of a
scientific theory as a body of knowledge whose theoretical structures
are underdetermined by experimental findings; hence, its theoretical


only suggests how to change the nature of past dominating science.



282
                                                        Critical Hermeneutics 6(2), (2022)




part may assume a pluralism of formulations (Giedymin 1991: 15)5.
The interpretation of science as illustrated by the above table sup-
ports the same view. Moreover, it offers a clear-cut definition of the
kind of pluralism of structures occurring in science, i.e. the theoretical
pluralism of four MTSs; that at the same time denies the radical
viewpoint of Cultural Relativism.
        Moreover, Heelan considered Kuhn’s historiography as a source
of a new image of science; yet, he does not remember that Kuhn in-
troduced the notion of incommensurability between two subsequent
paradigms. Actually, this notion generates serious problem in ration-
ality, since it suggests that scientific reason is unable to perform an
easy translation from a theory to another one. In intuitive terms,
Kuhn illustrated this feature by means of a Gestalt phenomenon, i.e.
the apperception through a same figure two different images, which
our mind cannot see together at the same time; e.g. the profile of a
cup which is perceived alternatively as the profiles of two opposite
faces is a well-known example.
        Actually, no more divergent phenomenon in science and philoso-
phy may occur than that suggested by the two basic dichotomies –
i.e. a difference either in the choice on the kind of logic or in the
choice on the kind of mathematics –, since they shape the founda-
tions of scientific theories. This difference cannot be overcome by
means of a formal translation, since it inescapably results to be a par-
tial one – as for example Kolmogoroff-Glivenko-Goedel’s translation
between classical logic and intuitionistic logic is (Troelstra, van Dalen,
1988: 56; Hintikka 1996: Ch. 11). This difference gives a formal
qualification of what Kuhn often stressed, i.e. between two incom-
mensurable theories there exists an only partial translatability.



5
    I discussed this philosophical attitude in Drago 1999b.




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Antonino Drago, Which Hermeneutical Method




      From all the above one can draw an applicable notion of incom-
mensurability, as I have suggested since 1986: Two theories are said
incommensurable when 1) they are organised in a systematic way; 2)
they are mathematized; 3) they mutually differ in at least one choice
on the two basic dichotomies (see Drago 1986, 1987 and 1988). Both
conditions 1) and 2) circumscribe an exact field of application of this
definition; this field is narrower than that addressed to by Kuhn’s
rough notion; yet, it allows to list of a great number of pairs of in-
commensurable theories (Drago 1999). These pairs often concern
theories occurring at the same time; this agrees with Heelan’s re-
marks in the end of Sect. 5; that is, in the hermeneutic method even
two contemporary theories may result to be two incommensurable
theories.


8. Incommensurability and historiography of science
As an application, let us come back to the subject from which present
analysis started, i.e. historiography of science and let us apply to it
the hermeneutic method, as it was defined in the above. Under the
light of the two basic dichotomies, one may analyse all categories of-
fered by historians of science – i.e. their Vorsicht – as instances of an
indirect search for the foundational aspects of science and eventually
as representing their respective Vorgriff.
      It is easy to interpret Koyré’s categories. They are expressed by
few subjective words, according to which modern science is founded
upon a pair of choices whereas the pair of choices concerning the
foundations of ancient science is rejected. “Geometrization of space”
alludes to the analytic geometry as an a priori mathematical structure
from which to draw the physical phenomena, according to Descartes,
that is the choice AO. This fact introduces to the mathematization of
the world, through not only geometry, but also infinitesimal analysis;
that manifests the choice AI. At the same time through the words


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“dissolution of finite cosmos” modern science rejects the finitism of
ancient cosmos, i.e. the choice PI; and moreover it rejects – through
the word “dissolution” translating it into a historical process – its or-
ganisation relying upon a problem; that is, the choice PO. In sum,
Koyré’s viewpoint agree with the Newton’s; in other words, Koyré was
so successful since his analysis assumed the same fundamental view-
point of Newton, which eventually won the long struggle among the
many viewpoints suggested by the various scientists contributing to
the birth of modern science.
    The adequacy of this interpretation can be confirmed by the fol-
lowing improvement of his categories. In opposition to Koyré, one can
accept the pair of choices previously rejected and viceversa. One ob-
tains the categories for representing the birth of scientific theories,
alternative to Newtonian ones, i.e. chemistry, L. Carnot’s mechanics,
S. Carnot’s thermodynamics. Their basic choices may be surrogated
in a parallel way to Koyré’s categories, by the following subjective no-
tions: “Evanescence of force-cause and discretisation of matter”
(Drago 2001); some historians induced by ingenuousness these cate-
gories; at the best the two similar statements concluding the book of
history of chemistry by Arnold Thackray (Thackray 1970).
    Let us now interpret Kuhn’s categories by means of the two di-
chotomies. Since the scientific community dictates the rule on scien-
tific research of its time, it represents an AO. Since a Gestalt phe-
nomenon transcends even the collective mind of scientific community,
it represents AI. That means that Kuhn’s Vorgriff is the same of New-
ton’s mechanics, and hence it is also substantiated by Newtonian par-
adigm, but in a new way with respect to Koyré’s Vorgriff. In fact,
Kuhn’s subjective notions, i.e. normal science, paradigm, anomaly,
crisis and revolution, all translate directly the basic notions of Newto-
nian mechanics; they correspond to respectively uniform motion, ref-




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Antonino Drago, Which Hermeneutical Method




erence system, acceleration, force, change of reference system (Cer-
reta and Drago).
      This interpretation gives reason to
      1) so many forerunners of Kuhn’s analysis;
      2) the extraordinarily great success of his book;
      3) Kuhn’s dismissing both history of mathematics and history of
      Newton’s theory, otherwise his account would be self-referential;
      4) his dismissing the history of thermodynamics, truly an in-
      commensurable theory with respect to Newtonian mechanics;
      5) his strange interpretation of the birth of chemistry as originat-
      ing by an unlikely “supramechanical aspect”; in reality, he want-
      ed to exclude that two incommensurable paradigms are present
      at the same time; in this way he cancelled any revolution inside
      the period of time in which Newtonian paradigm dominated sci-
      entific thinking; hence, against the common view recognising in
      chemistry a revolutionary science, he included the birth of chem-
      istry in its incommensurable theory dominating this time.
      6) the failure of his categories in explaining the birth of quantum
      mechanics; since were in agreement with Newton’s mathematics
      they could not representing a new theory which includes quanta
      and whose mathematics is also discrete.
      Let us remark that Koyré’s categories grasp better the founda-
tions of science than Kuhn’s. The former ones surrogate all four
choices, whereas among the plethora of subjective notions constitut-
ing the latter ones, two notions only surrogate the pair of positive
choices. Moreover, the former ones manifest a basic conflict in sci-
ence, whereas the latter ones – despite the “revolutionary” title of
Kuhn’s book – drove away any foundational conflict in science to the
subsequent period of time of modern physics.
      A similar analysis may be performed of the categories suggested
by each historiography of science; they result to constitute an intui-


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tive, approximate picture of some basic choices. In particular, those
by Koyré represent Newtonian choices and rejections, in a so unam-
biguous way to suggest new categories for the alternative theories.
    By having recognised by means of the phenomenon of incom-
mensurability an essential conflict in the foundations of science, one
can give reason to the basic divisions that all the authors of histori-
ographies implicitly introduced. Two main classes of historiographies
result, i.e. Newtonian ones – for instance, those by Koyré, Kuhn, etc.,
- and the alternative ones – those by Mach, Williams, Thackray. From
such a variety of instances of interpretative categories a general
method for generating them from basic choices may be induced
(Drago 1995, 1999a).


9. Incommensurability and hermeneutic philosophy of science
The above definition of incommensurability suggests several implica-
tions for philosophy of science. Among those, I limited myself to
those relating to hermeneutical concepts.
    In a historical perspective of the entire development of science,
my definition of incommensurability suggests a parallelism between
ancient and modern science. Whereas the Greeks accepted incom-
mensurability and deliberately bounded themselves in constructing
science, modern scientists chose to develop an ever growing scientific
production although they were unaware of the incommensurability
phenomenon, which effectively bounded their activity. Surely, West-
ern science included a sin of hubris, to claim the capability of a full
explication of the reality by means of hard data, whereas it ignored at
all the basic choices shaping these data in a specific theory. This sci-
entists’ ignorance justifies philosophers’ unsatisfaction about a self-
glorifying science; they rightly suspected that despite its enormous
growth its basic attitude was ill-founded in philosophical terms.




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Antonino Drago, Which Hermeneutical Method




      On the other hand, incommensurability phenomenon influenced
even past hermeneutic understanding. When applied to a scientific
theory, hermeneutic work met different difficulties according to which
choices pertain to the theory at issue; for ex. a clever hermeneutic
work has to be very different in the two case-studies of a PO and PI
theory, say chemistry, and an AO and AI theory, say Newtonian me-
chanics. Therefore, since the time of the birth of modern science
hermeneutics method should have specialized according to at least
the two main kinds of MTSs and hence the two main kinds of theoret-
ical science. As a matter of fact, hermeneutic scholars rejected domi-
nant science, which corresponds to the MTS choosing AO and AI. As
an alternative to this scientific domination, they looked for what
Heidegger called “Echte Wissenschaft”; that means that hermeneutics
actually chose to be on the side of the alternative MTS. Nevertheless,
according to my interpretation by means of four MTSs, Heidegger’s
new science actually represents a merely attempts of philosophical
nature to the dominant tradition of alternative science. Indeed,
Heidegger was unable – likely as all other philosophers – to accurate-
ly recognise in past theories some instances of this alternative; at
last, his effort resulted to be unsuccessful.
      Rather, the ideal disciple of Husserl, Koyré, offered the best
study of this kind, maybe because he chose the easier case study of
the birth of modern science. By analysing several authors – Galilei,
Cavalieri, Torricelli, Huygens, Descartes and Newton – he was able to
recognise an alternative; he discovered the two basic attitudes result-
ing from the two choices on the dichotomy on the kind of infinity; and
in a skilful way he characterised it in the several authors of that time.
In a retrospective view, one may join Heelan opinion that it is time
that hermeneutic scholars recognise this great advancement in her-
meneutic work on history of science. But the historians of the new
historiography did not recognise as an alternative science the most


288
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known theory playing such a role in the historical development of
Western science, i.e. chemistry (which, being characterised through
the basic choices PO and PI, belongs to the alternative MTS). Hence
their support is decisive, but not conclusive.
     When one recognises which are the alternative theories of the
dominant paradigm, one may ask for their common characteristic fea-
tures. The most striking common feature is the notion of cycle; i.e.,
S. Carnot’s cycle in thermodynamics and Mendeleev’s periodic table.
One easily shows that these cycles in scientific theories actually rep-
resent tools for reasoning.
     Moreover, in the case of L. Carnot’s mechanics one may show
that this tool of reasoning represents an algebraic technique giving
the motion invariants. This technique has to be considered the first
instance of the powerful mathematical technique of symmetry. In
present research of theoretical physics this technique enjoys rele-
vance at all comparable with that of infinitesimal analysis (it is re-
markable that in Leibniz’ philosophical thinking privileged this math-
ematical technique: “Our mind looks for invariants”). L. Carnot’s ap-
plied such technique in the introduction of relative quantities, imagi-
nary quantities and infinitesimal numbers (L. Carnot) By comparing
this method with the hermeneutic cycle, one obtains a more general
viewpoint, including symmetry technique (Drago, 1997).
     Let us come back to Kuhn’s example of a Gestalt phenomenon.
In this figure, each particular element plays a different role according
to which of the two images it pertains. By analogy, Kuhn stressed the
radical meaning variations presented by the common notions of two
incommensurable theories. For instance, in Newtonian mechanics the
notion of mass radically differs from the notion of energy-mass in
special relativity; in Newtonian mechanics the notion of space radical-
ly differs from the notion of quadridimensional space-time in special
relativity.


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Antonino Drago, Which Hermeneutical Method




      Also in my interpretation the basic choices of a scientific theory,
since they are of an effective and structural nature, fashion differently
the basic notions of this theory. In previous papers I offered a table
where I compared the main notions of Newton’s mechanics with those
of both L. Carnot’s mechanics and S. Carnot’s thermodynamics
(Drago 1997, 1999: 150). The last two theories, although concerning
two radically different fields of phenomena – mechanical ones and
thermodynamical ones –, share several notions having common
meanings; instead, the first two theories, although concerning the
same field of phenomena, are completely at odd in the meanings of
their basic notions. This table proves that in constructing a physical
theory, the cultural and philosophical factors are more relevant than
the different field of experimental data, which the theory refers to.
      It is easy to remark that radical variations in the meaning of the
notions pertaining to two incommensurable theories play a decisive
role in hermeneutic understanding; indeed, the work of understand a
specific theory through a hermeneutic work often meets an essential
ambivalence in interpreting a basic notion pertaining to two incom-
mensurable formulations of a same scientific theory; for instance, the
notion of space in Euclid’s formulation and in Lobachevskii’s formula-
tion of geometry. I do not know any account of this ambivalence
within hermeneutic literature, except for the above-mentioned analy-
sis by Koyré on the basic notions characterising the works by the be-
ginners of modern science.
      Moreover, by accepting that there exist some incommensurable
theories with the dominant one, the relationship between science and
technology is not only the relationship presented by the dominant
science, i.e. a work of merely applying some completed, interpreta-
tive schemes on particular, complex situations of reality. Indeed both
L. Carnot’s mechanics and S. Carnot’s thermodynamics have been ob-
tained by reflecting upon machines, being they considered – as the


290
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title of first L. Carnot’s book proclaims it – “en général”, i.e. by disre-
garding any specific detail. As a direct consequence, Heidegger’s
analysis on present technology as dominated by Newtonian science,
results to be too pessimistic in nature because it is a partial analysis;
mankind invented an alternative way to conceive technology with re-
spect to dominant technology6.


10. Conclusion
The present paper constitutes a meeting point between a philosopher
launching a proposal for a new kind of hermeneutics such to exploit
the experience accumulated by the “new historiography of science”,
and a historian of physics offering a philosophical interpretation of
this historiography.
     If my analysis is correct, we may then conclude that even if we
agree with Heidegger that “Science does not think”, however the new
historiography of science has however been capable of addressing our
minds in discovering in which way one may think about science and
eventually led us to discover an effective structure underlying sci-
ence. As a consequence, it is true that dominant science did not
think, yet only inasmuch as science is erroneously equated to the
Newtonian MST solely. Instead, by taking into account in some way
the pluralism of MSTs, one can show that science is capable of a vari-


6
  In the history of philosophy a phenomenon very similar to scientific incommen-
surability was experienced – In the relationships between the two opposite currents
of modern philosophy, i.e. rationalism and empiricism. When one looks for an antic-
ipation in philosophical terms of the notion of incommensurability given by the two
dichotomies, one discovers Leibniz’ philosophy as suggesting the best approxima-
tion to it. In particular, the two basic principle of human reason, the contradiction
principle and the principle of sufficient reason, may be recognised as the basic logi-
co-philosophical sources of the two kinds of organisation of a theory. Furthermore,
Leibniz stressed the “two labyrinths of the reason”, the infinity – either in actu or
potential - and the conflict between the free will and the law – i.e. a subjective view
on the conflict between the two kinds of organisation of a theory, respectively PO
and AO. Although these issues essentially pertain to his philosophy, Leibniz’ recon-
ciliative spirit unfortunately did not give so much relevance to these alternatives
(Drago 1994).



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Antonino Drago, Which Hermeneutical Method




ety of answers to the search of a theorisation on the world and these
answers mutually differ for philosophical reasons.
      Several results obtained in the above by means of the scientific
structure of the four MST’s encourage me to advance a suggestion for
a new definition of hermeneutics. By paraphrasing an old hermeneu-
tic dictum, I suggest that ‘The understanding of science is a science
of the understanding’.


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