Thursday, 02 July

08:56

Wesenheiten und essentielle Eigenschaften [Scholastiker]


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In gegenwärtigen Diskussionen über den Essentialismus, also die Auffassung, dass es Wesenheiten gibt, gibt es ein Missverständnis, dass sich sowohl bei den Gegnern als auch bei den modernen Befürwortern des Essentialismus findet. Das Missverständnis betrifft die Beziehung zwischen Wesenheiten und Eigenschaften. Insbesondere in der analytischen Philosophie werden Wesenheiten als essentielle Eigenschaften analysiert. Alle charakteristischen Bestimmungen einer Entität werden heute unter dem Begriff „Eigenschaft“ subsummiert, wobei Essentialisten zwischen wesentlichen und unwesentlichen Eigenschaften unterscheiden. Hier unterscheidet sich die scholastische Position deutlich von diesen Analysen.



Nur „echte Akzidenzien“ gelten in der scholastischen Philosophie als Eigenschaften. Das sind solche Akzidenzien, die mit einer Entität notwendigerweise verbunden sind, also gewissermaßen „wesentliche Eigenschaften“, die sich aber klar von der Wesenheit einer Entität unterscheiden und zwar deshalb, weil sie sich aus dem Wesen einer Entität erst ergeben. Daher ist schon deutlich, dass Wesenheiten nicht auf „essentielle Eigenschaften“ reduzierbar sind. Die Wesenheit ist keine Eigenschaft!



Die Wesenheit im scholastischen Verständnis ist nicht eine Eigenschaft oder ein Komplex von Eigenschaften, sondern das, woraus die Eigenschaften einer Entität erfließen, dass, was die Eigenschaften erst verständlich macht, was sie erklärt. Man kann dies am Beispiel des Menschen verdeutlichen:



Der Mensch ist ein rationales Sinneswesen. Das ist seine Wesenheit (für unseren Zusammenhang spielt es jetzt keine Rolle, ob Sie diese Definition des Menschen akzeptieren; Sie können auch eine andere Definition einsetzen). Bei dieser Wesenheiten haben Menschen nun verschiedene Eigenschaften wie z.B. die Fähigkeit der sinnlichen Wahrnehmung, die Fähigkeit der Selbstbewegung, die Fähigkeit Begriffe zu bilden, diese zu Urteilen zusammenzusetzen und logisch zu argumentieren usw. Aber „sinnliche Rationalität“ ist kein Komplex von Eigenschaften dieser Eigenschaften. Weder die Sinnlichkeit, also der Komplex aus den Fähigkeiten der Wahrnehmung oder der Selbstbewegung, noch die Rationalität, also der Komplex aus den Fähigkeiten zur Begriffsbildung und zur Argumentation, sind die Wesenheit des Menschen. Sinnlichkeit ist vielmehr das, wodurchein Sinneswesen diese Vermögen hat und Rationalität ist das, wodurch ein Mensch diese Fähigkeiten hat.



Rationales Sinneswesenist eine Wesenheit, die eine bestimmte Artbestimmt. Sinneswesen ist ein Gattungsbegriff, unter den alle Tiere fallen und Rationalität ist die spezifische Differenz, das, wodurch sich der Mensch von den anderen Tieren unterscheidet. Dies ist die Definition des Menschen: animal rationale oder rationales Sinneswesen. Diese Definition ist eine sogenannte Realdefinitiondie sich von einer Nominaldefinition unterscheidet, die nur den Wortsinn oder die Verwendungsweise eines Wortes bestimmt. Nach Aristoteles besteht eine Realdefinition aus der Angabe der Gattung, der Art und der spezifischen Differenz, die auch als Prädikabilien bezeichnet werden, da sie einer Substanz wie Eigenschaften prädiziert werden kann. Metaphysisch haben sie aber einen von Eigenschaften verschiedenen ontologischen Status. Während Gattung, Art und Differenz konstitutive Prädikabilien sind, handelt es sich bei Eigenschaften um charakterisierende Prädikabilien. (Oderberg 2007, 160).
Die Wesenheit eines Dinges muss von seinen Eigenschaften verschieden sein. Ein Grund dafür ist, dass die Behandlung der Wesenheit als ein Eigenschaftscluster ebenso problematisch ist wie die Behandlung der Substanz als einem Cluster von Akzidenzien. Das Problem das dadurch entsteht ist das Problem der Einheit der verschiedenen Eigenschaften bzw. Akzidenzien. Wenn eine Wesenheit sich auf ein bestimmtes Cluster von Eigenschaften reduzieren lässt, dann ergibt sich nämlich die Frage, was dafür sorgt, dass all diese und nur diese Eigenschaften zusammen diese Art von Ding ausmachen und nicht irgendwelche anderen Eigenschaften? Analytische Philosophen verweisen zur Beantwortung dieser Frage auf die Naturgesetze, die diesen Zusammenhang determinieren. Doch dies ist keine Erklärung, sondern nur eine Beschreibung. Naturgesetze setzen ihrerseits Wesenheiten voraus, denn sie sind Gesetze der Naturen, der Wesenheiten.

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