Rethinking Scientific Hermeneutics with Herbert Marcuse

As an occasional feature on TELOSscope, we highlight a past Telos article whose critical insights continue to illuminate our thinking and challenge our assumptions. Today, Katherine McGinity looks at Dimitri Ginev’s “The Erotic Attitude Toward Nature and Cognitive Existentialism” from Telos 152 (Fall 2010).

Dimitri Ginev’s “The Erotic Attitude Toward Nature and Cognitive Existentialism” seeks to uncover ways in which Herbert Marcuse’s call for a “new science” could be achieved in current scientific research. Marcuse’s ideas are committed to an “erotic” attitude toward nature that moves away from the technological rationality that drives scientific research. Marcuse posits that engaging in an erotic attitude toward nature would allow natural entities to “be what they are” and reveal their inherent aesthetic qualities. According to Marcuse, this dramatic shift in scientific research would change essentialist thinking about science and its norms of objectivity. Ginev shares Marcuse’s feeling that current scientific research methods are problematic in their reductive approach to nature as something that can be controlled and manipulated. However, Ginev points out that attempting to dismantle the subjective-objective structure of modern science proves difficult based solely in Marcuse’s outline.

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On Oedipal Hermeneutics in the Humanities

As an occasional feature on TELOSscope, we highlight a past Telos article whose critical insights continue to illuminate our thinking and challenge our assumptions. Today, Laura Groenendaal looks at Hans Ulrich Gumbrecht’s “From Oedipal Hermeneutics to a Philosophy of Presence,” from Telos 138 (Spring 2007).

In his article “From Oedipal Hermeneutics to a Philosophy of Presence,” Hans Ulrich Gumbrecht responds to a colloquium’s debate on whether “academic heresy” can produce “revolutions within the humanities” by rejecting its language:

I see the humanities as a cluster of disciplines that continuously shifts and, by shifting, transforms itself—mostly (but not always) without any programmatic direction, and sometimes stirring up sudden splashes, waves, and even tsunamis in the formless ocean of the public sphere. If anything, such splashes, waves, and tsunamis follow (and here I am producing my own metaphorical contradiction) an emotional “logic” of family romances and oedipal revolts, rather than the institutional logic of heresies and revolutions.

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