Tabubrüche in der Biologie
Das Klagen über die Trennung der Natur- und Geisteswissenschaften hält an /1/, ernsthafte Versuche zu ihrer Überwindung sind Mangelware. Woran liegt´s?
Es ist ja nicht so, dass die Parteien einander nicht zur Kenntnis nähmen, sonst könnten sie ja ihre Getrenntheit nicht beklagen. Es fehlt auch nicht an Versuchen, die Denkergebnisse der jeweils anderen Seite nicht nur zur Kenntnis zu nehmen, sondern diese auch mit dem eigenen Denken zu verwinden, ja zu integrieren.
Die Versuche bleiben aber auf der Strecke, und das liegt zum einen daran, dass sie vom jeweils Anderen nicht rezipiert wurden, aber auch daran, dass entscheidende Begriffe und Termini von Natur- und Geisteswissenschaften dazu nicht geeignet sind. Sie wurden dazu nicht gemacht.
Wo liegt das Problem?
Die Naturwissenschaften verweisen – und das zu Recht – darauf, dass den grundlegenden Begriffen der Geisteswissenschaften Merkmale fehlen, ohne die die Naturwissenschaften nicht auskommen können, die für die Naturwissenschaften essentiell sind. Solche Merkmale sind beispielsweise Masse oder Energie. Psyche und Geist könne man nicht wiegen.
Das allein wäre schon hinderlich genug für gegenseitiges Verständnis. Erschwert wird die Lage dadurch, dass diese Merkmale nicht nur dem naturwissenschaftlichen Paradigma zugeschrieben werden, sondern vielfach als paradigmatisch für Wissenschaft schlichthin ausgegeben werden, wodurch den Geisteswissenschaften der Status der Wissenschaftlichkeit überhaupt abgesprochen wird. (Kutschera /2/) Das ist kein erfolgversprechendes Gesprächsklima.
Dessen ungeachtet gibt es die verschiedensten Bemühungen, jeweils moderne naturwissenschaftliche Erkenntnisse in geisteswissenschaftliche Gedankensysteme einzugliedern und diese so auf eine (natur)wissenschaftliche Basis zu stellen. Dabei bleiben nicht selten die geisteswissenschaftlichen Kategorien auf der Strecke. Seele oder freier Wille erscheinen als Illusion. (Roth, Gazzanniga)
Bemerkenswert, wenn auch selten, sind Versuche von Naturwissenschaftlern, geisteswissenschaftliche Termini zur Darstellung naturwissenschaftlicher Befunde zu benutzen. Brembs beschreibt zunächst experimentelle Befunde spontaner Bewegungen bei Fliegen und erörtert auf dieser Grundlage die Frage, ob man diese Befunde mit geisteswissenschaftlichen Termini wie „freier Wille“ bezeichnen kann. Dabei kommt er zu folgendem Ergebnis:
„I no longer agree that “’free will’ is (like ‘life’ and ‘love’) one of those culturally useful notions that become meaningless when we try to make them ’scientific’.” (Ball 2007). The scientific understanding of common concepts enrich our lives, they do not impoverish them, as some have argued (Weigmann 2005). This is why scientists have and will continue to try and understand these concepts scientifically or at least see where and how far such attempts will lead them. It is not uncommon in science to use common terms and later realize that the familiar, intuitive understanding of these terms may not be all that accurate. Initially, we thought atoms were indivisible. Today we don’t know how far we can divide matter. Initially, we thought species were groups of organisms that could be distinguished from each other by anatomical traits. Today, biologists use a wide variety of species definitions. Initially, we thought free will was a metaphysical entity. Today, I am joining a growing list of colleagues who are suggesting it is a quantitative, biological trait, a natural product of physical laws and biological evolution, a function of brains, maybe their most important one.” /3/
Die Initiative geht also von einer Naturwissenschaft aus, die einem geisteswissenschaftlichen Begriff einen naturwissenschaftlich beschreibbaren Inhalt zuordnet. Es wird also nicht versucht, Inhalte geisteswissenschaftlicher Begriffe naturwissenschaftlichen Sachverhalten zuzuschreiben, sondern eben umgekehrt, geisteswissenschaftliche Termini erhalten einen naturwissenschaftlichen Inhalt. Damit ist noch nichts über die logische Konsistenz und theoretische Tragfähigkeit dieser Zuschreibung gesagt. Allein der Fakt ist bemerkenswert, vollzieht er doch einen Tabubruch in Bezug auf das naturwissenschaftliche Denken in der Biologie.
Dieser Tabubruch besteht darin, dass das kausalistische Paradigma, dass alle beobachtbaren Ereignisse eine äußere Ursache haben müssen, aufgebrochen wird. Das ist schon in der dem grundlegenden Experiment zugrunde liegenden Frage angelegt: Was tut eine Fliege, wenn keine Reize auf sie wirken? Diese Frage hat in der traditionellen Biologie überhaupt keinen Sinn, denn sie definiert ja Verhalten als Reaktion auf Reize. Verhalten ohne Reiz ist in diesem Paradigma nicht beschreibbar.
Diese Idee von Björn Brembs hat das Zeug, Ausgangspunkt einer grundlegenden Umgestaltung der Biologie zu werden, wenn sie angemessen weiterentwickelt wird und nicht in der Menge einzelwissenschaftlicher Artikel untergeht, wie manche der Ideen von Uexküll oder Lorenz.
Als wirksamer erwiesen sich hingegen Ideen, die vor gut 50 Jahren von Bertalanffy und Prigogine entwickelt wurden. Ihre Begriffe des offenen thermodynamischen Systems und der dissipativen Struktur erweiterten sie das Kategoriensystem der Physik, Dadurch wurde es möglich, biologische Vorgänge mit den von der Biologie entwickelten neuen physikalischen Begriffen und Termini naturwissenschaftlich exakt zu beschreiben.
Davon ist die aktuelle Fassung Brembs´ Begriff des freien Willens noch ein Stück entfernt. Es fehlen verbindende Begriffe Als Erstes ist es erforderlich, den Begriff der Psyche als nativ biologischen Begriff zu verstehen, der eine Funktion des Nervensystems beschreibt, die ebenso Resultat von Anpassung und Evolution ist wie der Wille. Der von Brembs vorgeschlagene Begriff des Willens als biologische Kategorie ist ein wichtiger Schritt in diese Richtung, denn er bricht einem Tabu, das die Biologie daran hindert, naturwissenschaftlich Entitäten geisteswissenschaftlich zu begreifen und diesen so einen naturwissenschaftlichen Inhalt zu verleihen.
Anmerkungen:
/1/ z.B. „Die Natur der Naturwissenschaft“, Blog von Josef Honerkamp
/2/ U. Kutschera; „Nichts in den Geisteswissenschaften ergibt einen Sinn außer im Lichte der Biologie“
/3/ Brembs, B. (2011) Towards a scientific concept of Free Will as a biological trait: spontaneous actions and decision-making in invertebrates Proc. R. Soc. B 22 March 2011 vol. 278 no. 1707 930-939
Kategorie: Allgemein, Freier Wille, Kausalismus, Psyche, Verhaltensbiologie
am 5. April 2012 um 10:56 Uhr | #
Hallo Georg
bei Deiner Formulierung:
“Als Erstes ist es erforderlich, den Begriff der Psyche als nativ biologischen Begriff zu verstehen, der eine Funktion des Nervensystems beschreibt, die ebenso Resultat von Anpassung und Evolution ist wie der Wille.”
stellen mir die Widerspruchsgeister sofort alle Haare auf
Unter der menschlichen (!) “Psyche” wird außerhalb extrem reduktionistischer Diskurse obligatorisch ein Oberbegriff resp. ein Prädikat verstanden, das etwas wie “Wille” gleich mehrstellig zur Variablen hat, nämlich als Individuenvariable, als Tätigkeitsvariable und als Zustandsvariable. Obligatorisch, weil andernfalls Kommunikation nicht als eine psychische Tätigkeit, sondern wie ein Vorgang der Informationsübertragung zu fassen wäre, der schon elementare Kommunikationsvorgänge im Tierreich, Antizipation und “Theory of Mind”, nicht adäquat zu beschreiben erlaubt. Womit implizit gleich mitgeteilt wäre, daß die zellulären und intrazellulären Prozesse, die bei Phänomenen psychischer Tätigkeit stattfinden, lediglich Voraussetzungen darstellen, die über den Gegenstand, die Tätigkeit selbst, nichts mitteilen, also das Gegenteil von “nativ” sind.
Ich traktiere meine wenigen privaten Leser deshalb mit einem Begriff der Seele, den ich hier nicht vorstellen mag, weil er für Deine Zwecke zu allgemein ist. Ich erwähne das nur, um einen Namen für einen Vermittlungsbegriff vorzuschlagen, der zwischen Reiz-Reaktions-Schemata und der Phänomenologie der psychischen Tätigkeit im obigen Sinne eingeschoben werden MUSS. Ein phänomenologischer Angelpunkt dieser Vermittlung könnte der Vorgang des “Lernens” abseits seiner reduktionistischen Auffassung als Konditionierungsprozess sein. Aus der Linie entwicklungspsychologischer Forschung Piaget’s wissen wir, daß die Individualgenese von Lernprozessen über sensomotorische Schemata verläuft, die im Subjekt, bzw. in der Entität, die ich hier vorläufig “Seele” nennen will, phänomenologisch als (mehr oder minder frei) verschiebliche Muster erkennbar sind. Damit wäre man den Nervenprozessen schon recht nah, welche die Voraussetzung solch seelischer Tätigkeit bilden, die ein “Selbst”, und ZWECKMÄSSIGE Willenstätigkeit erst zum individualgenetischen RESULTAT haben.
Die anderen “Haare” glätte ich mal für den Moment :))
Gruß
Thomas
am 8. April 2012 um 09:28 Uhr | #
Hallo Tom
Hier geht es zunächst noch um methodische, noch nicht um inhaltliche Fragen. Es geht darum, in welchem Begriffssystem der Begriff der Psyche anzusiedeln ist. Dabei meine ich, dass dies das Begriffssystem der Biologie ist. Ich denke bei „Psyche“ beispielsweise an die Psyche des Regenwurms, nicht an meine oder Deine menschliche Psyche.
Dann erst lässt sich die menschliche Psyche als Ergebnis von Evolution theoretisch rekonstruieren.
Gruß
Georg
PS: Ich führe wissenschaftliche Diskussionen lieber mit offenem Visier
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