Tag Archives: Immanuel Kant

Georges Canguilhem’s influence on life sciences philosophy and ‘it’s all about Kant’

This July 5, 2023 Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP) press release by José Tadeu Arantes (also on EurekAlert but published on July 3, 2023) slow walks us through a listing of French intellectuals and some history (which I enjoyed) before making a revelation,

The constitution of the World Health Organization (WHO) defines health as “a state of complete physical, mental and social well-being and not merely the absence of disease or infirmity”. The definition dates from the 1940s, but even then the thinking behind it was hardly novel. Similar concepts can be found in antiquity, in Eastern as well as Western societies, but in Europe, the cradle of Western culture, the view that mental well-being was part of health enjoyed little prestige in the eighteenth and nineteenth centuries owing to a reductionist understanding of disease as strictly somatic (relating only to the body). This outlook eventually began to be questioned. One of its leading critics in the twentieth century was French philosopher and physician Georges Canguilhem (1904-1995).

A disciple of Gaston Bachelard (1884-1962), a colleague of Jean-Paul Sartre (1905-1980), Paul Nizan (1905-1940) and Raymond Aron (1905-1983), and a major influence on Michel Foucault (1926-1984), Canguilhem was one of the foremost French intellectuals of the postwar years. Jacques Lacan (1901-1981), Gilles Deleuze (1925-1995) and Jacques Derrida (1930-2004) were among the thinkers who took inspiration from his ideas.

Canguilhem began studying medicine in the mid-thirties and earned his medical doctorate in 1943, by which time he had already taught philosophy in high schools for many years (having qualified in 1927). Another significant tack in his life course occurred during World War Two. He had long been both a pacifist and an antifascist. Following the French surrender in 1940, he refused to continue teaching under the Vichy regime and joined the Resistance, fighting with the rural guerrillas of the Maquis. In this historically and politically complex period, he apparently set out to train as a physician in order to have practical experience as well as book learning and to work on the history of the life sciences. He was awarded the Croix de Guerre and the Médaille da la Résistance for organizing a field hospital while under attack in the Auvergne.

In an article published in the journal History and Philosophy of the Life Sciences, Emiliano Sfara, who has a PhD in philosophy from the University of Montpellier and was a postdoctoral fellow at the University of São Paulo (USP) in Brazil from 2018 to 2022, argues that Canguilhem’s concepts of “technique”, “technical activity” and “practice” derived from Immanuel Kant’s Critique of Judgment (1790) and influenced Canguilhem’s decision to study medicine.

“Earlier historiographical research showed how Kant influenced Canguilhem, especially the concept of ‘knowledge’ developed in Kant’s Critique of Pure Reason as the unification of heterogeneous data by an organizing intellect, and the idea of the ‘organism’ as a totality of interdependent and interacting parts, inspired by the Critique of Judgment. I tried to show in the article the importance, and roots in Kant, of a third cluster of ideas relating to the concept of ‘technique’ in Canguilhem’s work, beginning in mid-thirties,” said Sfara, currently a researcher at the National Institute of Science and Technology for Interdisciplinary and Transdisciplinary Studies in Ecology and Evolution (INCT IN-TREE), hosted by the Federal University of Bahia (UFBA).

“Section 43 of Kant’s Critique of Judgment makes a distinction between technical capacity and science as a theoretical faculty. Technique is the subject’s concrete practice operating in a certain context, a vital movement of construction or manufacturing of objects and tools that enable a person to live in their environment. This is not reducible to science. Analogously, Canguilhem postulates that science is posterior to technique. Practice comes first; theory arises later. This movement is evident in art. True, the artist starts out with a project. But the development of the artwork isn’t confined to the project, which is reconstructed as the process unfolds. This practical element of the subject’s interaction with the environment, which has its roots in Kant’s theories, was very important to the evolution of Canguilhem’s thought. It even influenced his decision to study medicine, as well as the conception of medicine he developed.”

Sfara explained that while Canguilhem espoused the values of the Parti Radical in his youth, in the mid-thirties he moved left, without becoming a pro-Soviet Stalinist. Later on, according to some scholars who knew him and are still active (such as the Moroccan philosopher and mathematician Hourya Benis Sinaceur), Canguilhem gave primacy to the egalitarian principles symbolized by the French Republic’s motto Liberté, Egalité, Fraternité.

His main contributions were to medicine and philosophy of science. His most important work, The Normal and the Pathological (1966), is basically an expansion of his 1943 doctoral thesis. “In his original thesis, Canguilhem broke with part of eighteenth- and nineteenth-century French medical tradition and formulated ideas that are very much part of medicine today. [emphasis mine] Taking a purely analytical and quantitative approach, physicians like François Broussais (1772-1838) believed disease resulted from a surplus or lack of some organic substance, such as blood. Bloodletting was regularly used as a form of treatment. France imported 33 million leeches from southern Europe in the first half of the nineteenth century. Canguilhem saw the organism as a totality that interacted with its environment [emphasis mine] rather than a mere aggregation of parts whose functioning depended only on a ‘normal’ amount of the right organic substances,” Safra said.

In Canguilhem, the movement changes. Instead of transiting from the part to the whole, he moves from the whole to the part (as does Kant in the Critique of Judgment). He views the organism not as a machine but as an integral self-regulating totality. Life cannot be deduced from physical and chemical laws. One must start from the living being to understand life. Practice is the bridge that connects this totality to the environment. At the same time as it changes the environment, practice changes the organism and helps determine its physiological states.

“So Canguilhem implies that in order to find a state called normal, i.e. healthy, a given organism has to adapt its own operating rules to the outside world in the course of interacting concretely and practically with the environment. A human organism, for example, is in a ‘normal’ state when its pulse slows sharply after a period of long daily running. A case in point is the long-distance runner, who has to train every day,” Safra said.

“For Canguilhem, disease is due to inadaptation between the part, the organism and the environment, and often manifests itself as a feeling of malaise. Adaptive mechanisms in the organism can correct pathological dysfunctions.”

The article resulted from Sfara’s postdoctoral research supervised by Márcio Suzuki and supported by FAPESP.

The article “From technique to normativity: the influence of Kant on Georges Canguilhem’s philosophy of life” is at: link.springer.com/article/10.1007/s40656-023-00573-8.

This text was originally published by FAPESP Agency according to Creative Commons license CC-BY-NC-ND. Read the original here.https://agencia.fapesp.br/republicacao_frame?url=https://agencia.fapesp.br/study-shows-kants-influence-on-georges-canguilhem-who-anticipated-concepts-current-in-medicine-today/41794/&utm_source=republish&utm_medium=republish&utm_content=https://agencia.fapesp.br/study-shows-kants-influence-on-georges-canguilhem-who-anticipated-concepts-current-in-medicine-today/41794/

Even though you can find a link to the paper in the press release, here’s my version of a citation complete with link,

From technique to normativity: the influence of Kant on Georges Canguilhem’s philosophy of life by Emiliano Sfara .History and Philosophy of the Life Sciences volume 45, Article number: 16 (2023) DOI: https://doi.org/10.1007/s40656-023-00573-8 Published: 06 April 2023

This paper is open access.

Cosmopolitanism and the Local in Science and Nature (a three year Canadian project nearing its end date)

Working on a grant from Canada’s Social Sciences and Humanities Research Council (SSHRC), the  Cosmopolitanism and the Local in Science and Nature project has been establishing a ‘cosmopolitanism’ research network that critiques the eurocentric approach so beloved of Canadian academics and has set up nodes across Canada and in India and Southeast Asia.

I first wrote about the project in a Dec. 12, 2014 posting which also featured a job listing. It seems I was there for the beginning and now for the end. For one of the project’s blog postings in its final months, they’re profiling one of their researchers (Dr. Letitia Meynell, Sept. 6, 2017 posting),

1. What is your current place of research?

I am an associate professor in philosophy at Dalhousie University, cross appointed with gender and women studies.

2. Could you give us some details about your education background?

My 1st degree was in Theater, which I did at York University. I did, however, minor in Philosophy and I have always had a particular interest in philosophy of science. So, my minor was perhaps a little anomalous, comprising courses on philosophy of physics, philosophy of nature, and the philosophy of Karl Popper along with courses on aesthetics and existentialism. After taking a few more courses in philosophy at the University of Calgary, I enrolled there for a Master’s degree, writing a thesis on conceptualization, with a view to its role in aesthetics and epistemology. From there I moved to the University of Western Ontario where I brought these three interests together, writing a thesis on the epistemology of pictures in science. Throughout these studies I maintained a keen interest in feminist philosophy, especially the politics of knowledge, and I have always seen my work on pictures in science as fitting into broader feminist commitments.

3. What projects are you currently working on and what are some projects you’ve worked on in the past?

4. What’s one thing you particularly enjoy about working in your field?

5. How do you relate your work to the broader topic of ‘cosmopolitanism and the local’?

As feminist philosophers have long realized, having perspectives on a topic that are quite different to your own is incredibly powerful for critically assessing both your own views and those of others. So, for instance, if you want to address the exploitation of nonhuman animals in our society it is incredibly powerful to consider how people from, say, South Asian traditions have thought about the differences, similarities, and relationships between humans and other animals. Keeping non-western perspectives in mind, even as one works in a western philosophical tradition, helps one to be both more rigorous in one’s analyses and less dogmatic. Rigor and critical openness are, in my opinion, central virtues of philosophy and, indeed, science.

Dr. Maynell will be speaking at the ‘Bridging the Gap: Scientific Imagination Meets Aesthetic Imagination‘ conference Oct. 5-6, 2017 at the London School of Economics,

On 5–6 October, this 2-day conference aims to connect work on artistic and scientific imagination, and to advance our understanding of the epistemic and heuristic roles that imagination can play.

Why, how, and when do scientists imagine, and what epistemological roles does the imagination play in scientific progress? Over the past few years, many philosophical accounts have emerged that are relevant to these questions. Roman Frigg, Arnon Levy, and Adam Toon have developed theories of scientific models that place imagination at the heart of modelling practice. And James R. Brown, Tamar Gendler, James McAllister, Letitia Meynell, and Nancy Nersessian have developed theories that recognize the indispensable role of the imagination in the performance of thought experiments. On the other hand, philosophers like Michael Weisberg dismiss imagination-based views of scientific modelling as mere “folk ontology”, and John D. Norton seems to claim that thought experiments are arguments whose imaginary components are epistemologically irrelevant.

In this conference we turn to aesthetics for help in addressing issues concerning scientific imagination-use. Aesthetics is said to have begun in 1717 with an essay called “The Pleasures of the Imagination” by Joseph Addison, and ever since imagination has been what Michael Polyani called “the cornerstone of aesthetic theory”. In recent years Kendall Walton has fruitfully explored the fundamental relevance of imagination for understanding literary, visual and auditory fictions. And many others have been inspired to do the same, including Greg Currie, David Davies, Peter Lamarque, Stein Olsen, and Kathleen Stock.

This conference aims to connect work on artistic and scientific imagination, and to advance our understanding of the epistemic and heuristic roles that imagination can play. Specific topics may include:

  • What kinds of imagination are involved in science?
  • What is the relation between scientific imagination and aesthetic imagination?
  • What are the structure and limits of knowledge and understanding acquired through imagination?
  • From a methodological point of view, how can aesthetic considerations about imagination play a role in philosophical accounts of scientific reasoning?
  • What can considerations about scientific imagination contribute to our understanding of aesthetic imagination?

The conference will include eight invited talks and four contributed papers. Two of the four slots for contributed papers are being reserved for graduate students, each of whom will receive a travel bursary of £100.

Invited speakers

Margherita Arcangeli (Humboldt University, Berlin)

Andrej Bicanski (Institute of Cognitive Neuroscience, University College London)

Gregory Currie (University of York)

Jim Faeder (University of Pittsburgh School of Medicine)

Tim de Mey (Erasmus University of Rotterdam)

Laetitia Meynell (Dalhousie University, Canada)

Adam Toon (University of Exeter)

Margot Strohminger (Humboldt University, Berlin)

This event is organised by LSE’s Centre for Philosophy of Natural and Social Science and it is co-sponsored by the British Society of Aesthetics, the Mind Association, the Aristotelian Society and the Marie Skłodowska-Curie grant agreement No 654034.

I wonder if they’ll be rubbing shoulders with Angelina Jolie? She is slated to be teaching there in Fall 2017 according to a May 23, 2016 news item in the Guardian (Note: Links have been removed),

The Hollywood actor and director has been appointed a visiting professor at the London School of Economics, teaching a course on the impact of war on women.

From 2017, Jolie will join the former foreign secretary William Hague as a “professor in practice”, the university announced on Monday, as part of a new MSc course on women, peace and security, which LSE says is the first of its kind in the world.

The course, it says, is intended to “[develop] strategies to promote gender equality and enhance women’s economic, social and political participation and security”, with visiting professors playing an active part in giving lectures, participating in workshops and undertaking their own research.

Getting back to ‘Cosmopolitanism’, some of the principals organized a summer 2017 event (from a Sept. 6, 2017 posting titled: Summer Events – 25th International Congress of History of Science and Technology),

CosmoLocal partners Lesley Cormack (University of Alberta, Canada), Gordon McOuat (University of King’s College, Halifax, Canada), and Dhruv Raina (Jawaharlal Nehru University, India) organized a symposium “Cosmopolitanism and the Local in Science and Nature” as part of the 25th International Congress of History of Science and Technology.  The conference was held July 23-29, 2017, in Rio de Janeiro, Brazil.  The abstract of the CosmoLocal symposium is below, and a pdf version can be found here.

Science, and its associated technologies, is typically viewed as “universal”. At the same time we were also assured that science can trace its genealogy to Europe in a period of rising European intellectual and imperial global force, ‘going outwards’ towards the periphery. As such, it is strikingly parochial. In a kind of sad irony, the ‘subaltern’ was left to retell that tale as one of centre-universalism dominating a traditionalist periphery. Self-described ‘modernity’ and ‘the west’ (two intertwined concepts of recent and mutually self-supporting origin) have erased much of the local engagement and as such represent science as emerging sui generis, moving in one direction. This story is now being challenged within sociology, political theory and history.

… Significantly, scholars who study the history of science in Asia and India have been examining different trajectories for the origin and meaning of science. It is now time for a dialogue between these approaches. Grounding the dialogue is the notion of a “cosmopolitical” science. “Cosmopolitics” is a term borrowed from Kant’s notion of perpetual peace and modern civil society, imagining shared political, moral and economic spaces within which trade, politics and reason get conducted.  …

The abstract is a little ‘high falutin’ but I’m glad to see more efforts being made in  Canada to understand science and its history as a global affair.