The meaning of this paradoxical situation is not easy
to clarify. The overall process has followed two qualitatively
contrary directions: 1) concentration on a precisely delineated
aspect of knowledge or action in order to understand and control
it; 2) abandoning interest in the whole as a consequence of the
assumption that the parts will finally be reunited in the social
integrating mechanism of the market, whether we want it or not.
We now have particular philosophies-of law, ethics, science,
sport, recreation, feminism, Afro-Centrism-but no longer a
comprehensive philosophy of existence.
The scientific disguise of philosophy contributes to its renewed
struggle for legitimacy. It adopts concepts and methods
pertinent to rationality. In order to deal with reason, or to do
away altogether with questions of reasoning, it unfolds in
science and technology. Durkheim tried to apply Darwin's natural
selection model to explain labor division. At present,
philosophers have become memeticians, and examine computational
simulations of Darwinian principles in order to see how ideas
survive and advance. Spencer believed that the increase of the
productive power of work increases happiness. Present-day
philosophers are eager to diagram the relation between work
satisfaction and personality. Some even try to revive Compte's
positivist philosophy, to improve upon past Utopian schemes, or
to invent a calculus of intellectual well-being.
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