sorts, 18:19 CRITICAL NEUROHERMENEUTICS™ Esta es la version html del archivo hitps:/revistas, comillas. edulindex.php/pensamiento/article/download/17540/15433/39925 . Google genera versiones automaticas de documentos html en un soporte que contiene los contenidos de la Web. Consejo: para encontrar el plazo del pedido répidamente en esta pagina, presioneCtri+Foh36-F(Mac) y usa la barra de bisqueda. Pagina 1 NEUROHERMENEUTICA CRITICA - JAVIER GRACIA CALANDIN nies de valent [RESUMEN: El ancuosustent a proputs de una neurhermenduicn es, Para ete propésito es -omisnoaconsidrand lsrmino renames aed enerakarmsnéian ls vero sign gue coins. Lugo, el eneuo expe la nerohermenéutia mo la hemendatica de la neurocieni,y ‘dente lgunas de ak pices hitciones dea newrodica rata que srgen del eit de espacadelca hermenéutica on sus plateamiens, Finalmente, se defend a hemenéuica tia como fendameatonecesrio dela neurotic CLAVE: Neurokermenduin; Newrodtis; neuroma Hibernia, Neurokermenéutica critica [RESUMEN: El anicuo dene la propueta dea neuobermeudusica erica, Pas ello paste de “Terminorecintementacufado“neurohermentuta”y dels diverso significado que este conten Centrnonos ena reurohermenétc como hemenéica de a neurocencis,destacamos algnnas elas prinspalesmitaciones dea neon naturalist como conseovensia de iii eto hormentatic de sus plancamiene. La wfenomenoloia da atria respombles que sbomas reson eh odo ns exo msrecentse no sine de mateo deseo qo poder peflando ‘Nussuo model de sewhementuin cities poder super las deficiency de le newt, utr LABRAS CLAVE: newrohermenéatice;seurosica; neuron; Habermas. 1. DE 1anemsirica LOSBFICA ALA NEUROGERMENEOTICAIOSORCA Desde su aparicién en el siglo XVI Se efierea la cienciao arte de siglo, por To general tomé a forma de uns Loria que promt esilece as reglas «que rige la discipina dela interpreacisn [..] La hermentuticefiloséfica, por comparacién es de Fecha muy reciente El término “hermenéutica” es de origen griego y en realidad fue acufado en el siglo XVII para referirse alo que antiguamente se llamabs ars interpretandi, y que aglutin6 ramas como la critia, la exegesis y Ia filologia, Es ‘entonces surgieron los primeros tratados sobre el arte general dela interpretacién, htips:twebeache googleusercontent.com/search?q=cache:x85yTx3nlAuhips:revisas,comilas.eduiindex. php/pensamientolarclefdownlond!... 1/10sorts, 18:19 Pagina 2 CRITICAL NEUROHERMENEUTICS* ‘re cl sh anna s Deere HBR SSA aR se NSS ES Sin embargo, fue en el siglo XIX con autores como Schleiermacher, August Boekth, Bratuschek, Droysen y, sobre todo, Wilhelm Dilthey y Georg Misch, que la hermenéutica amplié su horizonte interpretativo, ganando Esa pubicacin sido apoyada por proyecto de Investigacion y DsaralloCsnifco| PuD2019-109078RB-C22 auaciade pro Misses de Ce CG nse reduc a hermeniwice floefcn, New Havens, Yale University Pres, 1994, igs. 2. Innovacin y Uaivetsidades ‘© PNSAMMENTO, SNOT FENSAMSTO ot 72m 9 es 40 progresiva conciencia y reflexién sobre la dimensién histérica, y proyectada como una metodologia cientifica del espiritu ( Humanidades ) = Sin embargo, el cambio fundamental en la forma en que se desarrolla actualmente la hermenéutica comprendido llex6 con Heidegger, y especialmente con Gadamer. En este punto, La hermenéutica ya no designaba simplemente una practica, una teoria o una metodologia, ‘pero esencialmente una caracteristica fundamental del ser humano, Era un gito fundamental y radicalmente filosético porque la hermenéutica se convirtié un rasgo universal de la condicién humana y con ella, de toda filosofia, actividad que se conoce desde la dimensién interpretativa del ser humano, Con el paso del tiempo la presencia de la hermenéutica floséfica ha aadguirié cada vez mayor relevancia y protagonismo en el mundo de la filosofia, El La matriz gadameriana de la hermenéutica filosofica se ha aplicado al andlisis una setie de cuestiones y problemas que afectan al ser humano y a nuestro mundo hoy. No es s6lo que la hermenéutica tenga algo que decir sobre estas cuestiones desde un punto de vista particular de las ciencias humanas, pero que decir o hablar sobre algo, también de las ciencias naturales, implica la capacidad humana de interpretar. Esta capacidad esta claramente ilustrada por la hermenéutica filos6fica, Por tanto, es casi imposible hablar de nuestra eoncepeién actual del mundo. sin referitse (explicita o ticitamente) a la dimension interpretativa del ser humano, Entre las cuestiones que han pasado a primer plano est el impacto de las neurociencias, En las dltimas dos décadas ha habido una importante proliferacién de disciplinas ‘acompaiiado del prefijo “neuro” (neuroética, neuropolitica, neurofilosof nouroeducacién, neurodidéctica, neuroestética, neuroretérica, neuroeconomia, nouromarketing, neuroderecho, neuroteologia, etc.) ». La presencia de «neuro» 1g se limita a circulos académicos o especialistas, sino que esté configurando una nueva concepeién del mundo que se esta infiltrando en une peculiar manera de entenderlo y de entendemos a nosotros mismos, en el que el cetebro es tomado como centro de operaciones, como niicleo de todo tipo de actividad humana, Podria parecer que cualquier disciplina puede entenderse bajo los auspicios de la neurocieneias, Sin duda, “neuro” esta de actualidad y, en mi opinién, ha dado lugar al urgente problema hermentutico-filosético de sila nueva ciencia del cerebro es capaz, de dar razén a todo hasta el punto de valverse el nuevo lenguaje comin y el centro de operaciones de cualquier diseiplina, todos Pars un econ stron del tino hermenduics, vase bajo de G sin J hps:twebcache, googleusercontent.com/seareh?q=cache:x8SyTx3nljAuhtips:revisas,comilas.eduiindex. php/pensamientolartclefdownlond!... 2110sorts, 18:19 Pagina 3 CRITICAL NEUROHERMENEUTICS* Ineoduccin a ly hermenetca lofi op cit Parallel rao de Earn Miso de fa hermendutea- Humans Press, 1996 os ambien asta. Eo filosoeo herent ver ambién Cont Jy fea hermenétca rica de a Facticidad Maid, Tess, 2008 La obra de Hans-Georg Gada, Frdady mode, 5 un paradigm Recotstruci de a itora dea hematin. > ndmeo de pars genera a lepine elemposan varios como neurodetermnism,neuroexceponalsmo, neuresenilismo, neworeaismo, aeoseducein nourbip. Cf 1m 1, “Newline”, Reus Americana de Biodia Nearciencia 3° (9). pi, 1, 2003; LILIENFELD,, SO, UN osx EM asi 1.8 8, °Neuobyps” on The Maral de newodea de Routledge, Landes, Rouledge PENSANMENT v7 800, 295 ie 1-0 ‘reas del conocimiento estarian arraigadas, por asi decilo, en las neurociencias, cada una segin su modalidad. Surgen entonces varias preguntas: ;son las neurociencias UEI nuevo lenguaje de nuestro tiempo? :Deberiamos pasar a hablar o incluso reemplazar Ia hermenéuticafilos6fica con una «neurohermenéutica filoséfica» En cl apogeo de estos tiempos “neuro”? ;Qué relacién se establece, © ‘Més bien hay que establecer, entre la hermenéutica filos6fica y la neurociencia? ;Deberiamos ahora asumir que estamos ante una nueva hermenéutica? {Paradigma modulado por las neurociencias? A medida que pasamos de una pluralidad de posibles interpretaciones a una tna explicacién valida en términos de neurociencia, {Umplica este paradigma una nueva versin de la hermenéutica o una disolucién de la dimensin hermenéutica? « La relacién entre Ia hermenéutica filos6fica y las neurociencias es ‘complejo y multifacético. No pretendo explorar cada uno de sus éngulos este papel. Sin embargo, hay muchas preguntas que deberian plantearse y analizados, porque dependiendo de la respuesta que provocan, se determina una forma particular de El resultado seré hacer ciencia y hacer filosofia. La aclaracién de los concepios. sigue siendo una de las principales tareas de la filosofia y en lo que sigue analyse whether it is possible to speak of «philosophical neurohermeneuties» and more precisely a «critical neurohermeneuti it is possible to do so, ‘The term aneurohermeneutics» is also beginning to appear in the literature, As in the early days of neuroethies, when the distinction was made between the neuroscience of ethics and the ethics of neurosciencevat the now famous San Francisco conference in 2002, the hermeneutics of neuroscience has also been distinguished from the neuroscience of hermeneuties.. The hermeneutics of neuroscience refers to exploring the contribution of the hermeneutical approach by analysing what particular interpretation of the world and of ourselves the neurosciences offer. It therefore seeks to highlight the hermeneutical presuppositions of neuroscience. In contrast, the neuroscience of hermeneutics refers to discovering the neural bases of our definition of human beings as interpretative beings capable of understanding themselves. This second approach concerns the ability to detect the brain mechanisms involved in ereating stories, which Kay Young and Jeffrey Saber have called the «neurology of narrative», Studies using brain »», and in what sense or senses "Neal hee decades ago Gianni Vato refed to ements 8 the enew kine fourtine, CE. Vrms. eeenkaia: neva hinds in: Bia del interpreta, Pais, Barcelona, 1991, pp. 55-7 hnps:webcache googleusercontent.com/seareh?q=cache:x8yTx3nl Auhtps:revisas,comilas.eduiindex.php/pensamientolarclefdownlond!... 3/10sorts, 18:19 Page 4 CRITICAL NEUROHERMENEUTICS* (Roses A, Neuroscience forthe new Millen, Neon 35, 20022123. ‘view ofthe investiga in mre than fica yeas since its emergence, itis undoubtedly @ ‘ery ffl dstntion shat as served o generate diferent ways of analysis at research, [Neurotie a nearocince of his int ony an applied eis insened within the fiamework of bioethics, bt it ako impli ad involves philosophical reflection on Sandan cE Dasun, T,aNeurohermenéutcay in: Persomiento Vl. 73,276 2017) pp. 83-56, scans such as clectroeneephalography (EEG) or functional magnetic resonance imaging (FMRI) allow us to generate a vision, according to these authors, «of how the brain narratively organizes its experience». They go on to state that «Recent advances in cogniti ‘human central nervous system is mediated by a regionally distributed neural network». In this line, authors like Steve Reyna have alluded to the parts of| the brain involved in the interpretation as the «neurohermeneutie system of e neuroscience suggest that the creation of narrative in the interpretation» and have tried to find the link between the biological substrate of the brain and the cultural dimension of interpretation. In this work I will focus on neurohermeutis as a philosophical hermeneutics of neuroscience, [introduce the adjective philosophical to emphasise that the hhermencutic analysis of neuroscience docs not designate only a particular practice or methodology but the fundamental characteristic of the human being as an interpreter and configuter of various theories and ways of understanding. the world and nature, 2. Thr tamateseorica orncrror(oNeRITICAL) NATURALIST NotROETINCS| ‘Among the diverse range of «neuro» disciplines, neurocthies has gained special relevance and, within it, the neuroscience of ethics. Ethical questions are ‘once again being posed from new approaches supported by the neurosciences. In this process, i science and philosophy, but a particular type of ethics is also being shaped and informed by neuroscientific research. It. would be unjustified to ignore the contribution of neuroscience to the study of ethical issues such as morality, human nature, freedom, identity, recognition, rationality or emotions, among others, In my view, philosophy in ‘general and ethics in particular cannot tur its back on scientific advances. However, from the other, philosophical, side [think it is erucial to stop and ask whether the neuroseientifie research that seeks to clarify ethical issues is and has been able to enlighten them adequately. Has it considered the scope ‘of morality in all its breadth and complexity, without incurring in distorting reductionisms? On this point, I consider that some neuroethical versions suffer from a hermeneutical deficit, This isthe case of (uncritical) naturalistic neurocthics, which consists in reducing the explanation of moral behaviour co the neurophysiological mechanisms described by the neurosciences, The sting enquiries have arisen about the relationship between 10K. 8 Sot, «The neaology of mative, in SubStane, 9495, 2001, htps:fwebeache googleusercontent.com/seareh?q=cache:x8SyTx3nlAutips:/revisas.comilas.eduiindex.php/pensamientolarcleféownlond!... 4/10sorts, 18:19 Page 5 CRITICAL NEUROHERMENEUTICS* CE Riva, 5. «Whats interpretation? A cultural newohermenetic accu, open Journal of Anthropol, 48 2006), 131-143; Ren S., Comections: brain, iad and culure na social anthropology, Rosedg, LondNew York, 2002 Gus, J, «What en philosopher Team fom neuroscience, i: Hae, PA Anthology of Phlsophial Sue, ol. 10, Aken, Aen, 2736. 1 oxen cacann cc maurice 85 naturalism underlying this neuroothcs is effectively reductionist because, on the one hand, i reduces what there is tothe physical universe and, on the other han it considers that the only truths and the only substantive knowledge is that which comes from natural facts ‘The neuroethics resulting from the naturalist approach is reductionist and is marked by a clear hermeneutial deficit ly valid and solvent explanation of morality is that deriving from the neurophysiological bases («natural events») and does not accept that in addition tothe natural scientific method, there are other complementary approaches which can provide an adequate account of human morality. Can we eircumseribe the ‘whole seope of morality in the human being to «natural events»? Doing so implies serious problems for human beings’ ability to understand themselves. T now look briefly at some of these problems. ‘The frst problem deriving from the (uncritical) naturalistic neuroethies is that of freedom. Is it possible to give due account of freedom from the neuroscientifie approach? Because freedom cannot be demonstrated by the natural method of neuroscience, does it lead tothe denial ofits existence in the human being?s ‘The second problem concerns responsibility and neuroscience. Cognitive science explains the causal relationship between human action and the physical body (the bran). Tis relationship would have tobe analysed ifexplaining the causes of the action, eliminating the distinction between cause and motive, dloes not prevent us fiom clearly iluminating wha it means to be responsible A third problem with naturalistic approaches is that they tend to confuse it considers that the © cute formulation of such uals could be expressed as the poston ha otha ate andro he physical universe ial there econ, hat he only sc ruts ae the truths of nature; and id tat the only sbstanive knowledge is tat of atures. CE. At R, La pereepeén moral, Madeid,Avasgu, 2015, . 28, As Habermas rec «The ontlogzation ofthe knowledge hy natal ssences forms strait image of the word and eduoes ite had fact. Therefore tat is ot sane, bu bad mpi (CE Homi, nb natura y rei, Barelos, Pid, 200, p21 The conclusions of Benjamin Lies experiments cared ou fom neurossenife nproachos ae well own, Cf. Lr, B, aDo we have fie will, in Journal of Contlosnest Studies, 6, 2°89, 1998, pp 47. Many authors have rebated his concaions, bt hit ‘he pce to examine them. Later the pape refer wo rita ueuermeneuics 2 4 way ofovercoming naturals, onthe ane hand anda inlasonry concept of feedom othe ober —Sevecl authors ashe concep mai of pilosophia!hemencates ave eco ‘he deicieny ofan approach devoid of hemnencticlfndason. CL Hams, 3, Ente atrasmo reign, Barcelona, Paid, 2006, p. 198 ads. More reer in he ine of Paul Ricoeur's phenomenolopcl hermcncutis we fa eitcian of eorain nerseenifi exposions According tht autor, only the amewark ofthe nation dacs the human hps:webcache googleusercontent.com/seareh?q=cache:x8SyTxdnl Auhtips:revisas,comilas.eduiindex.php/pensamientolarclefdownlond!... 5/10sorts, 18:19 Page 6 CRITICAL NEUROHERMENEUTICS* beng learn he eaons fr being responsible; ef. Docs export andthe Physial Body Pau Ricoeur on Araya Philosophy of Language, Cognitive Scene, and the Task of Phenomenological Hermeneutic, in: Phatophy Today, vl 61 isu 3, 2017, pp 513.593, 86 oagccatani cemceseoRonenuEercs neural bases with the ethical foundations of moral behaviour. As a result, is neuroethies not left on the brink of the famous naturalistic fallacy A fourth problem is identity and recognition, Human prosociality is frequently explained from evolutionary approaches... However, it would be convenient to pause and determine whether the biological capacity of the human being to reciprocate is the same as the ethical eategory of recognition sit has been understood and defended from ethical theories, Fifth, some authors also tend to bundle norms and moral values with «social norms and values»; do they really reduce ethical values to socially agreed norms? Under the aegis of naturalism, morality is confused with prosociality, which ‘in tur is conflated with evolutionarily described natural facts. Undoubtedly, ‘morality has a lotto do with the social dimension of the human being, but is ethics reduced to the preconventional and conventional stages of moral behaviout’. ‘A sixth problem involving naturalistic neuroethies is what can be understood by justice and if}justice realy is understood once efforts have been made to naturalise it, Does justice not lose its meaning? Again, the problem that arises is a reduction in normative capacity that makes attempts to regulate the action beyond the conventions reached by a certain group a fatuous exercise, A naturalised idea of justice entails a serious hermeneutical deficit to the extent that it contradicts and eliminates the pretensions of validity that are intrinsic to the agent’s understanding of human behaviour. ‘These are just some of the main problems presented by naturalistic nncuroethics. It should not be forgotten thatthe neuroscientifie perspective ccan provide important knowledge about some aspects involved in human action, such as the brain mechanisms that make such action possible from a europhysiological point of view. But this is only a point of view characterised by the observer's perspective on empirically observable facts. OF course itis not the only one and perhaps nat (the most) adequate, depending on the objective. It is hermeneutics that allows us to distinguish the methodological perspective of the natural sciences from other possible methodologies to give a reason for % CE Auta, F, The Biological Reots of Morality. Biology and Phlsophy a2 (1987 1p. 235.282; Com, Ay Newoieaynewropoliten Sagerencias paral edueacin moral, Macid, Testo, 2011, pp 77-95: Gu, nea ori el prose dl lca ‘moral de Joshua Greene e facia natalia», Pensonieny 72 2016), 2° 273, pp. 809-26, “+ Amexample of thte naturalist newroshical approaches can be ound De Ws Fy Cona, P.S, Pes, Ty Panos, E, Bvohed Mora. The Biology and Philsophy of Hanan Conscience, Beil, Leiden, Boson, 2014 Cf, Gun, Del esiproidednewrobolica al eeanocimiena dices raves {sa foomenologiabemenéutica, it: Svs, Berbard (ed) Inenclonalidadeecuidado, Ribera, Huma, 2017, pp. 257-268 A good example ofthis can be found in OunonasR, Brains What mewrascience (elu about moral, Piaceon, Pbceton Univesity Press p10 hps:webeache googleusercontent.com/seareh?q=cache:x8SyTx3nlAuhtps:revisas,comilas.eduiindex.php/pensamientolarclefdownlond!... 6/10sov223, 18:19 CRITICAL NEUROHERMENEUTICS* ven cons pH REISS SEER RENAE rep protein determining how people beh, Page7 1 ORACIRCALADN CHCA ARNANELNCE “87 ‘morality. In this way, hermeneutics arises as a critical instance against the pretension of some naturalistic neuroscientific versions that reduce the scope ‘of morality to empirically testable natural facts 3, Carica eeuTes As TH FOUNDATION OF NEUROETHICS At this point it is important to note that critical hermencutics contributes to ‘a more adequate understanding of the neuroscientific explanation. Inthe light, ‘of hermeneutics the neuroscientific explanation is understood and recognises itself as one way, but not the only way, of explaining morality. This espect is not to the detriment of neuroscience's explanations of phenomena that occur in the brain system as a base and centre of operations of the activities of the ‘human organism. However it does imply an unquestionable gain in terms of reflexivity and therefore a critical way to prevent us from falling into what we ‘might call 2 neuromythical understanding of the world, Let us examine the ‘pains of considering the critical instance of neurohermeneutics. Among the undeniable achievements of neuroscientific research is the rebuttal of certain «neuromyths» that have infiltrated people's way of thinking and have been fuelled by ignorance of the research itself, by inappropriate ‘ways of disseminating science or by the desite (naive or deliberate) to apply it, ‘without further scientific affirmations, to practical contexts in order to develop action guidelines that have a considerable impact on people's ways of lifes. In the face of neuromyths, neuroscientific research has rightly called for rigour and caution. Its part of the ethics of neuroscientific research to enquire into the emergence of neuromyths and the commitment tothe precautionary principle, and the rigorous requirement to detect and avoid thems. Indeed, rigour and caution are two indispensable elements of scientific explanation that should always be kept in mind to prevent new, distorted neuromyths from °orinsance, nthe el of edseton in it 2002 repr the OECD warned sist ‘be emergence of newomyths «Wid th advea of functional imaging teuology, copatve surosscne is brining produce print cach onthe neil foundations of cognitive performance, Cae rsetch els ave epvko a reminds amount of coment and speculation amoag czas, researchers, education spilt and poliey= rakes Since sch retearch proves to have ment, many want know how educator practic can be improved or enriched bythe pplication ofthese earch ndings As atest ofboth pressure to prove overall school performance and excitement ad iseestsbout lacation that could be bran-ase, many mys and misconceptions have arin around ‘he mind and bain ouside ofthe seeatifc community. Teachers and edvatinal pease caper to put into practice what they have readin the poplar pres policymakers ‘wan fo enact fective educational policy by sng resarh-based information». OCDE, Understanding he Brain, Pass, 2002, pp. 69-90 CE The brain and larng, OECD Pablcaons Servis, Pais, 2007; and Hoss Jone, Iardacing Neuroeducatonal Research. Neurscene, education andthe bran fom htpsutwebeache googleusercontent.com/search?q=cache:x8SyTx3nlAuhips:/revisas,comilas.eduiindex. php/pensamientolarclefdownlond!... 7/10sorts, 18:19 CRITICAL NEUROHERMENEUTICS™ contests to practice, Rouge, Oxo, 2010 Page 8 a8 eaneucatson camca ssurousmuEiines appearing. Hence a rigorous and cautious neuroscientific explanation, duly contrasted by empirical observation, will never be placed on the same level as another that lacks these elements and upholds affirmations that are not endorsed by experimentation, But in turn, critical hermeneutics warns thatthe neuroscientifie explanation itself ean become a neuromythical conception of the world, because if the ncuroscientific approach does not take consciousness of itself as an interpretation of the world, it will end up identifying with the world itself. This ‘occuts when the neuroscientifie understanding of the world is considered to be the only valid understanding that reflects the world as it is (and not the natural, empirically observable world). Paradoxically, science itself, which emerged to overcome previous mythical conceptions of the world, would end up generating, its own myth, precisely because of its lack of reflexivity. If this were to happen, we might say that we were witnessing a new form of «reification of the image of the worlds Faced with this mode of naive or uncritical neuroscience, the critical hermeneutics approach contributes to generating a reflexive and critical neuroscience that also affects its scope and limits, Critical hermeneutics allows, sto see not only that neroscientific approaches are amenable to revision and criticism, but thatthe image of the neuroscientific world is neither the only possible nor the most adequate lens through which to focus on the whole of the world, for example, in the field of morality. In fac, itis essential that the neuroscientifie discourse does not aim to go beyond the «practical barriers of naturalistic self-objectification» but often recognises in the background the access hermeneutics gives to the world of life. Die paicgchen Sshranken der naturalistischenSelbstbjektivirung bestsgen dic Harnickigkeit eines epstomischen Dustismas, der niet in er Differenz zwischen Lebenswelt und objektver Welt as soleher, sondern in dem Umstand beprindet ist, dat der hermeneutische Zugang zur Lebenswelt ausschleBichen Charakter hat, also nicht durch einen anderen exstat werden kann, GewiB, das Spracspiel des physkalischen Messens m8 wie ale anderen Iebenswltichen Praiken durch Telnahme cingibe werden, ‘bear sein propositionaler Gchalt in der Form expliziter Regeln besehricben und everstanden werden kin, = Mere Luse aw -kaown expression fon Hsbormas not only o courte the seetifc exploration ofthe mshi xplnation, ul an lo empath the nouoscenie mae set na come tobe reed, CE Hanan, 1, Teri dela actin comunicar Madi, “aur, 1987, pp. $299. The problem i otto determine wheter here ae alleeative andrds of rationality, nr the limitaone of principle of hermetic! charity, bat whether neuroscience isl has constreted an nage ofthe World hat eaves out the ‘moral dimension sreducleo empirical ature and becomes the sandard of cogntive insrumensl adequacy "Ha «Vn den Weide zur Leben, Phosophiche Texte, Band 5, ct, Samp pp. 253.268 hnps:webcache googleusercontent.com/seareh?q=cache:x8SyTx3nlAuhps:revisas,comilas.eduiindex. php/pensamientolarcleféownlond!... 8/10sorts, 18:19 CRITICAL NEUROHERMENEUTICS™ FexsannesTo ot T8, Page 9 1 ecxcisoy nme nua a9 Critical hermeneutics allows us to overcome the drawbacks of a neuromythical conception of the world by focusing precisely on the reflexivity and critical nature of any interpretation. The way in which science is imbricated in the world of lite is still problematic, and setting out to simply replace the ‘world of people’s lives wit a specific neuroscientifie vision of the world involves the devaluation of substantial traditions that have given and continue to give ‘meaning to people's existence, and implies an irreparable loss in terms of the agents’ understanding of themselves and their experiences». do not doubt that these particular traditions and conceptions ofthe world might sometimes call for revision, and the explanations offered by scientific theories can contribute directly or indirectly to this, but they must always be properly contextualised It seems that neuroscience isnot the most appropriate candidate to review the existential selFunderstanding of the experiences of the agents themselves. Rather, I believe it isthe critical hermencutics of the social and human sciences duly applied tothe different spheres of society that really contributes to the ‘emancipation of society in all its spheres, In this regard, neuroscientific explanations are far from neutral, and when they aspire to reach all areas ofthe world of life, they lead to the subordination ‘ofa unilateral rationality and restrict this world tothe empirical-instrumental "Naturalistic neuroscientifi research is not enough to combat the closed, “unreflective and uncritical nature of neuromyths. Any neuroscientfic explanation ‘must be grounded on the aegis of reflexivity and critical self-understanding, so that it becomes aware of its scope and its limitations ‘The way to overcome neuroethical naturalism as a reified image of the ‘world is to advocate critical neurohermencuties, We speak of critical neurohermeneutics (not simply neurohermencutics) because the pretensions of validity and the moment of the unconditioned are part ofthe self-understanding ‘we have as agents. This point of view isnot that of the observing scientist ‘who develops neuroscientific theories (according to the natural scientific method), but neither that of the relativist who eliminates both objective truth and intersubjective validity Ii rather the critical point of view of the moral “The phenomenon was denounced by Habermas a wonton af th word of ts alluding othe analyses of Maa, Weber and Pason. CE. Haus, ria de a acldn comunicatina, Maid, Tura, 2003, pp 4Stos However, isthe phenomenological max of hermeneie it was oily exposed almost century go by Edin Hse in The oss of European scence and ranscendentl phenomenology Te nage of te real weld provided by wobjstve scence scone in the excision of iss ch the meting of the word othe vase of if, Ifthe natu sens are concemed nly with he fits and their. ‘elton and this sian has become the predominant conception he odin werd, ‘en tis word iselF has decived fom the pret ofsiece, malin the pote and siguican weak ofl ise Phenomenology and bennescute eveal he ned to Become sae ane! atthe pace febecvewesence nat ta ofthe world of if. The erst of ebjecvism es precisely in having renounced one's own scientific by redoing he truth ‘o saul facts snd a matbemaical ideal of aceuaey. CE Havens, E, The es of uropean sciences and transcondentl phenomenology, Evanston, Norbweste Univer, 1970. §§ 3338, htps:twebcache googleusercontent.com/seareh?q=cache:x8SyTx3nl Auhps:revisas,comilas.eduiindex.php/pensamientolarclefdownlond!... 9/10sorts, 18:19 CRITICAL NEUROHERMENEUTICS™ Page 10 40 sewrcncaasoeomeasnmonmiaetmes ‘agent knowing that, as an embodied agent, they understand that their moral behaviour does not attend to neuronal mechanisms, but to their responsibility for themselves in their own body. Die Grenzen natualisscherSelbstobjektivierang wird mit Beschreibungen ‘Uerschrite, unter denen sich Personen nicht mebr als Personen \wiedererkenenkénnen, Natrwissenschalice Beschreibungen berichen sich —iber die Abstraktionssufentheostischen Begriffebildangvermitet— aut ein raumzitch identifiierbares und grundsitalich nomologiseh tklrbares, also determinisisches Gesehchen [..] Die Schwicrigket bestht darn, dal sich die Sprachspele, Vokabulare und Eekrungsmste, deren wit uns insolchen Fallen eweilsbedenen missen, niet aufeinander reduzieren Lassen, Concresion Critical ncurohermeneutics allows us to overcome the deficiencies of (uncritical) naturalistic neuroethies because it is grounded in critical hhermeneuties, Critical neurohermeneuties starts from the recognition of the hhermencutical presuppositions of understanding and therefore dacs not take for granted that natural facts are the reality itself. On the contrary, it recognises the undeniable contribution of the natural scientific method to understand the cerebral mechanisms underlying moral conduct, but without reducing the moral conduct to these mechanisms. Rather, its foundation lies in critical hermeneutics without neglecting the consideration and analysis of the moral reasons of the agent, But, secondly, recognising the foundation of critical hermeneuties for neurocthics or moral neuroeducation allows us to overcome a neuromythical conception of the world. Uncritical naturalism can easily become a reified image of the world, Faced with this, critical hermeneutics allows a greater awareness and reflexivity of the place that corresponds to the neuroscientific contribution in the way it explains natural facts, Critical neurohermeneutics raises a critical voice against neuroethical proposals that aim to reduce the normative character of ethies to socially agreed norms. The normative force of ethics transcends the parameters of social conventions, arises as a regulatory instance and offers an argumentative framework that transcends the particular interests of certain social groups. bane i Insien Gnscra Catan [Arico aprobedo par eisin en febrero de 202), Haima, J, «Das Sracspelverznworticher Urbeberscaf und das Problem der Willers Wi sch de epstansche Duss mil einem ontalopschen Monin, ‘erschnen, in Pilasophisce Tee, Band 5, chap. 9, Frank, Sutkam, p. 27-298 PevsnntesTo ot 72, hpsutwebeache googleusercontent.com/seareh?q=cache:x85yTx3nljAuhtps:revisas,comilas.eduiindex.php/pensamientolarclefdownlon..._ 10/10