Showing posts with label bildungstreib. Show all posts
Showing posts with label bildungstreib. Show all posts

10 Apr 2015

Never Mind the Bildungstreib Here's the Science

Blackmetal Kant (2007) by King of Porn 
deviantart.com


Kant famously insisted that base matter lacks spontaneity; that inorganic substance cannot spontaneously generate organic life. To think otherwise would be a logical paradox, since the essential character of non-living things is their complete inertia or lack of vital purpose. What makes living things so rare and unusual is precisely the fact that they can spontaneously self-organize thanks to the presence of a formative drive which mysteriously enlivens the material of which they are composed. Kant calls this vital force (after Blumenbach) Bildungstreib. Jane Bennett conveniently glosses the term for us:

"Bildungstreib ... names a non-material, teleological drive that imparts to matter its functional coherence, it's 'organic' quality ... Bildungstreib is what impels an undifferentiated, crude mass of matter to become an organized articulation of cooperating parts, the highest version of which is 'Man'".

To be clear, Kant does not mean by Bildungstreib something that common folk and theologians might mistakenly term a soul. For whereas a soul is a metaphysical principle that can exist even in a disembodied state, Kant's concept is always embodied and only exists in conjunction with the mechanical activities of matter and subject to the Newtonian laws of physics.

Having said that, Kant does insist that the workings of Bildungstreib can never become fully known to us; such a drive remains fundamentally inscrutable. At best, we can learn about it indirectly by studying its effects. And what these effects teach us is that this formative drive operates under an internal constraint or purposive predisposition which directs the organism towards some end goal, "thus linking its becoming to a stable order of Creation".

In other words, things become what they are meant to become; only man has a free will and can thus to some extent overcome his own determining. Thus Kant sought to make the case "not only for a qualitative gap between inorganic matter and organic life but also for a quantum leap between humans and all other organisms."  

What, then, are we to make of Kant's flirtation with vitalism and his attempt to combine teleological and mechanistic explanations of life?

Jane Bennett is obviously attracted to the notion of Bildungstreib. For her, it gestures towards the kind of inhuman and ahistorical form of agency that she needs to make her own model of vibrant matter feasible. Whilst for Kant any such drive would have to have a divine origin, Bennett thinks it "both possible and desirable to experiment with the idea of an impersonal agency integral to materiality as such". 

But for me, as for Daniel Dennett and others who happily subscribe to a mechanistic materialism and remain confident that science will eventually explain in a perfectly adequate manner how life emerges from dead matter thanks to a chemical process, vitalism is not a profound philosophical insight, but simply a failure of critical intelligence and imagination.

In fact, a new study published recently by researchers at the University of Colorado and University of Milan, hints at the spontaneous appearance of primordial DNA four billion years ago and shows how the self-organizing properties of these DNA-like molecular fragments - just a few nanometres in length - may have guided their own growth into repeating chemical chains long enough and stable enough to act as a basis for primitive life.

In other words, contrary to everything Kant and the vitalists who have followed him like to believe, these new findings provide further evidence for the non-biological origins of nucleic acids, which are the building blocks of living organisms.  


Notes

Jane Bennett, Vibrant Matter, (Duke University Press, 2010). All lines quoted were taken from the sub-section of chapter 5 entitled Bildungstreib, pp. 65-69.

For those interested in reading at length what Kant has to say on this subject, see his Critique of Judgement (1790), available in numerous English translations, including the one by Werner Pluhar, (Hackett, 1987), cited by Jane Bennett in her text. 

For those interested in the reading more about the new scientific study I refer to above, click here.