L’humain produit des discours sur le monde : mythologies, religions, mysticismes, philosophies, science. La majorité de ses discours sont de nature transcendante. À la suite d’un clarification conceptuelle fondée sur les notions de réflexion et de discours général, la philosophie apparaît comme un dis- cours général transcendant parmi d’autres ; d’où l’échec de celle-ci à rendre compte du monde et de la science ; d’où la nécessité de disposer d’un discours général non transcendant, un discours général proprement scientifique, une métascience. (...) À la lumière des frontières ainsi redéfinies, il sera proposé de fonder la métascience sur une interprétation de l’oeuvre de Mario Bunge. Cette interprétation se fonde sur un ensemble de postulats généraux aux- quels Mario Bunge adhère et tenus pour acquis par les scientifiques. Il est proposé que soutenir un tel ensemble de postulats sans les problématiser à la manière des philosophes, fait en sorte que la pensée de Bunge ne relève plus de la philosophie. (shrink)

Ce premier numéro de Mεtascience rend un hommage posthume à Mario Bunge, décédé en février 2020. Ce n’est pas la première fois, et certainement pas la dernière, que des penseurs rendent hommage à Mario Bunge ou que son oeuvre fait l’objet d’une étude, à juste titre d’ailleurs, car l’homme est un humaniste et l’oeuvre digne héritière des Lumières. Bunge a contribué de façon significative à un très grand nombre de disciplines : physique, philosophie, sociologie, psychologie, sciences cognitives. Ce numéro est (...) aussi une façon de faire connaître sa pensée à un lectorat francophone. (shrink)

L’ontologie métascientifique se distingue des ontologies philosophiques par ses objectifs, ses objets et ses méthodes. Par un examen des théories ontologiques de Mario Bunge, nous montrerons que leur principal objectif est l’élaboration d’une représentation unifiée du monde tel que connu via les sciences, que leurs objets d’étude sont les concepts scientifiques, et que leurs méthodes ne diffèrent pas de celles qu’on s’attend à trouver dans toute activité rationnelle. L’ontologie métascientifique n’est donc pas transcendante parce qu’elle ne cherche pas à représenter (...) des objets étrangers au monde que nous habitons et aux sciences qui l’étudient, et par conséquent elle n’a pas besoin de facultés ni de méthodes spéciales pour mener à bien ses recherches. L’ontologie métascientifique est un discours général scientifique sur le monde parce que conçue par et pour les sciences. (shrink)

Nous examinons l’idée selon laquelle il existerait une sous-discipline en phi-losophie des sciences, la philosophie dans les sciences, dont les chercheurs utili-seraient des outils philosophiques pour avancer des solutions à des problèmes scientifiques. Nous proposons plutôt l’idée que ces outils sont des outils épisté-miques, cognitifs ou intellectuels standards, à l’œuvre dans toute activité ration-nelle, et, par conséquent, ces chercheurs se consacrent à la recherche scienti-fique ou métascientifique.

Nous expliquerons pourquoi le Treatise on Basic Philosophy est une œuvre mé-tascientifique et non pas philosophique. On soutiendra ensuite que cette métas-cience s’inscrit dans un long processus de naturalisation de la pensée qui débute à la fin du Moyen Âge pour donner naissance à la pensée scientifique de l’étude du monde. La naturalisation prend la forme chez Bunge d’une naturalisation de la pensée générale qui permet de remplacer le discours général philosophique par le discours général scientifique. Finalement, cette naturalisation du (...) discours général ne doit pas être confondue avec les projets de naturalisation de la philo-sophie, notamment un des projets de la métaphysique scientifique ou naturali-sée connu sous le nom de réalisme structurel ontique. (shrink)

Les débats sur les liens qui uniraient la science à l’ontologie sont très actifs en philosophie contemporaine, et, en fait, ils ont toujours été présents. Malgré les diverses positions philosophiques sur le sujet, elles admettent toutes l’existence d’une réalité métaphysique. À l’opposé, la métascience soutient qu’une telle réalité n’existe pas. Ce second numéro de Mɛtascience présente sept articles sur douze qui ont comme fil conducteur soit l’ontologie métascientifique soit l’ontologie bungéenne.

En 1982, John Wettersten, dans un texte à propos du malaise et de la frustration qu’on peut ressentir à la lecture de l’oeuvre de Bunge, tentait de comprendre pourquoi son oeuvre n’est pas consi- dérée comme une alternative aux travaux d’autres philosophes. La réponse proposée par Wettersten a trait au problème d’acquisition de la connaissance. Si la connaissance est contextuelle, relative à un cadre de pensée, comment pouvons- nous alors évaluer rationnellement ce cadre de pensée lui-même ? Wettersten identifie deux (...) tendances : ou bien on soutient que les cadres de pensée sont choisis arbitrairement, ce qui mène au rela- tivisme, ou bien on soutient qu’il n’existe qu’un seul cadre de pensée immuable, ce qui mène au dogmatisme. (shrink)

CETTE THESE SE VEUT UNE CONTRIBUTION A LA COMPREHENSION DE LA DERNIERE PHILOSOPHIE DE MERLEAU-PONTY, EN PRENANT COMME FIL CONDUCTEUR LA NOTION D'INSTITUTION. NOUS ESSAYONS D'ABORD DE DELIMITER LE CHAMP D'INTERROGATION DE LA NOTION D'INSTITUTION, TELLE QU'ELLE EST PRESENTEE DANS SES DEUX PREMIERS OUVRAGES. DEUXIEMEMENT, LA DESCRIPTION DE QUATRE ORDRES DE L'INSTITUTION SYMBOLIQUE (ANIMALITE ET VIE; STYLE ARTISTIQUE; LANGUE ET IDEALITE; SYSTEME SOCIAL) QUE NOUS NOUS EFFORCONS DE RECONSTITUER A L'AIDE DES MANUSCRITS INEDITS CONDUIT A DEVOILER LES MOTIVATIONS DE LA (...) RADICALISATION DE LA QUESTION PHENOMENOLOGIQUE. ENFIN, NOTRE PROBLEMATIQUE SE PRESENTE DANS LE DERNIER OUVRAGE COMME UN PROJET DE L'INSTITUTION DE LA PHILOSOPHIE ELLE-MEME. CE PROJET A SA PORTEE HISTORIQUE, SE PROPOSANT DE METTRE EN EVIDENCE LES MOMENTS FECONDS DANS L'HISTOIRE DE LA PHILOSOPHIE, DE MANIERE A LEVER LES DIFFICULTES DE L'ONTOLOGIE ACTUELLE. (shrink)

Genealogies in philosophy can be tricky and even a little dangerous. Lines of influence and inheritance run much more linearly on paper than in reality. I am often reminded of Robert Frost's "Mending Walls" and the attention that must be paid to what is being walled in and what is being walled out. In other words, William James and Emmanuel Levinas are not natural conversation partners. I have always read James as a fellow traveler of Edmund Husserl, and placed both (...) in a line of thought that might share Franz Brentano and Wilhelm Dilthey as forebears. In this genealogy, Levinas appears with an asterisk, or after one. Maurice Natanson described Husserlian phenomenology as an elderly grandparent who comes down to dinner just a little bit too early, making everyone uncomfortable. Seating Levinas next to James brings to mind some similar scene. What basic premises or positions do James and Levinas share? Is Levinas a Jamesian pragmatist? Is he a radical empiricist? Does James offer an ethics that parallels or even complements Levinas's rigorous ethical phenomenology? (shrink)

While naturalism is used in positive senses by the tradition of analytical philosophy, with Ludwig Wittgenstein its best example, and by the tradition of phenomenology, with Maurice Merleau-Ponty its best exemplar, it also has an extremely negative sense on both of these fronts. Hence, both Merleau-Ponty and Wittgenstein in their basic thrusts adamantly reject reductionistic naturalism. Although Merleau-Ponty’s phenomenology rejects the naturalism Husserl rejects, he early on found a place for the “truth of naturalism.” In a parallel way, Wittgenstein (...) accepts a certain positive sense of naturalism, while rejecting Quine’s kind of naturalism. It is the aim of this paper to investigate the common ground in the views of Wittgenstein and Merleau-Ponty regarding the naturalism that they each espouse and that which they each reject. (shrink)

S'étonnant qu'un simple physicien sache traiter des rapports de la physique et de la métaphysique, Edmond Domet de Vorges s'était demandé si Pierre Duhem n'avait pas bénéficié de l'aide de quelque théologien dans l'élaboration de son articulation de ces deux disci­plines. Faisant suite à cette question très perti­nente, cet article liste d'abord les intellectuels catholiques qui étaient en relation avec Duhem avant la publication, en 1893, de son article Physique et métaphysique et qui auraient effec­tivement pu l'aider à concevoir une (...) telle articulation. Se con­sacrant ensuite spécifiquement à l'un d'entre eux, à savoir Maurice Blondel, il étudie les similitudes et divergences existant entre les pensées du physicien bordelais et du philosophe d'Aix pour conclure que Blondel ne peut pas être celui qui aurait inspiré Duhem. À l'appui de cette conclusion, il fait notamment état d'une lettre inédite adressée par Duhem à Ambroise Gar­deil et dans laquelle celui-ci porte un jugement sévère à l'en­droit de son «pauvre ami» Blondel. ––– One might be surprised to find that a simple physician could be able explain with clarity the subtle relationship between physics and metaphysics. It is with this question in mind that Edmond Domet de Vorges asked himself if it might not have been with the aid of theologians that Pierre Duhem was able to find and express his subtle articulation between the two disciplines. Following in the footsteps of this pertinent question, this article begins by listing the catholic intellectuals who were acquain­tances of Pierre Duhem before the publication in 1893 of “Physique et métaphysique”, who may have been able to help him arrive at the relationship between the two sciences expressed in his publication. This line of questioning is followed by a specific study of one of these men, namely Maurice Blondel. The similarities and differences in the opinions of the physician from Bordeaux and the philosopher from Aix are explored with the resulting conclusion that Blondel could not have been he who inspired Duhem. This conclusion can be confirmed by a previously unpublished letter from Duhem to Ambroise Gardeil which contains a very severe judgement with regards to his “poor friend” Blondel. (shrink)

El trabajo analiza la estructura de L'Action (1893) del filósofo francés Maurice Blondel en tres niveles diferentes según el modelo de la configuración triádica de la temporalidad. El primer nivel está implícito en la analítica de la acción llevada a cabo en la Introduction a la obra; el segundo nivel se identifica con el análisis de la pasividad del primer momento de la cuarta parte; el tercer nivel abarca la obra considerada en su globalidad, extendiéndose a la problemática del (...) fenómeno de la acción, de la demostración del único ser necesario y de la alternativa de la acción. El análisis pretende demostrar que las dimensiones antecedente, presente y adveniente de la temporalidad están a la base de la comprensión de esta obra blondeliana. (shrink)

This is a review (in French) of the French translation and edition of D.M. Armstrong's Universals: An Opiniated Introduction.

Cosa spinge l'Abate-bibliofilo Louis Valentin de Vougny ad intraprendere, a metà del XVIII secolo, la traduzione di un libro "maledetto", lo "Spaccio de la bestia trionfante", i cui rari esemplari vengono acquistati a cifre esorbitanti?

(Back Cover:) « La pensée métaphysique renaîtra demain. Ce sont des savants qui ont le goût et le sens de la pensée conduite jusqu’au terme de ses exigences internes, et des philosophes initiés aux sciences expérimentales qui, en commun, la feront. » L’œuvre de Claude Tresmontant (1925-1997) illustre parfaitement cette recherche de la métaphysique d’un monde en devenir, qui sait écouter et se modeler sur la transformation – la métamorphose – promise à une Création finalisée. Le trait commun aux exposés (...) ici présentés sous forme définitive a été cette recherche autour d’une pensée qui renouvelle de l’intérieur la métaphysique en réalisant le vœu de Bergson qu’elle devienne « auscultatrice », que l’énigme que pose l’homme face à son origine et sa destinée ne soit pas recouverte par une pensée qui se perdrait dans la description des choses ou dans l’esprit de système, mais qui non plus n’irait se recroqueviller sur elle-même, en narrant sa propre expérience subjective sous le mode de la déréliction. Claude Tresmontant a su penser l’être en genèse, et il a cherché à renouveler la question de l’existence de Dieu, en en transformant la problématique en dialogue avec les sciences contemporaines. À ce goût de l’être dont les sciences ont renouvelé l’approche, il a également voulu infuser un « supplément d’âme », en repensant la réalité de la création et l’horizon de la cause finale, toujours à partir de la nature ultimement théologique de la réponse à la question « qu’est-ce que l’homme ? » Contributeurs : Yves Tourenne, Philippe Gagnon, Fabien Revol, Brunor, Frédéric Crouslé, Bertrand Souchard, Emmanuel Gabellieri. Table of Contents: Note Liminaire (Ph. Gagnon) - 7 En quoi la pensée de Claude Tresmontant nous stimule-t-elle encore ? Hommage et critique (Y. Tourenne) - 13 L’imbrication de la preuve de Dieu et de la cosmologie chez Tresmontant représente-t-elle une preuve ? (Ph. Gagnon) - 27 L’usage apologétique de la philosophie de Tresmontant dans les Indices pensables de Brunor (F. Revol) - 49 Réponse à Fabien Revol (Brunor) - 77 Qu’est-ce qui cloche dans la théologie de Claude Tresmontant ? (Fr. Crouslé) - 85 Les métaphysiques principales de Claude Tresmontant : la foi biblique est-elle à part de la raison philosophique grecque ? (B. Souchard) - 109 Maurice Blondel et Claude Tresmontant (E. Gabellieri) - 123 La vision informationnelle de Tresmontant, surtout en référence au problème de l’âme (Ph. Gagnon) - 133. (shrink)

The recognition of a meaningful sensory foundation of perception is central to Maurice Merleau-Ponty’s philosophy. If some commentators do not hesitate to see in the notion of perceptual Gestalt a notion applicable to all domains of being, it is not a priori easy to see how it must be conceived in the more specific context of the perception of others (autrui). However, Merleau-Ponty is very clear on this point: all perception manifests itself in the form of a Gestalt, including (...) the perception of other people. The ambition of this short study is to spell out in rough strokes how this injunction should be heard and thus to explain how others manifest themselves as Gestalts to perceptual consciousness. (shrink)

This article discusses the rationality principle, especially in Popper's version, on the occasion of a commentary of Maurice Lagueux's book, Rationality and Explanation in Economics (2010).

In his late ‘A Plea for Excuses’, John L. Austin suggests labelling his philosophy ‘linguistic phenomenology’. This article examines which idea of phenomenology Austin had in mind when he coined this term and what light this sheds on his method. It is argued that the key to answering this question can be found in Merleau-Ponty’s 'Phenomenology of Perception', which Austin must have been familiar with. Merleau-Ponty presents phenomenology in a way Austin could embrace: it is a method, it aims at (...) description and uses reduction, it is a non-idealistic study of essence, and interprets intentionality as ‘operative’. In this light, Austin’s method can be appreciated more fully. (shrink)

An increasing number of scholars at the intersection of feminist philosophy and critical disability studies have turned to Merleau-Ponty to develop phenomenologies of disability or of what, following Rosemarie Garland-Thomson, I call "non-normate" embodiment. These studies buck the historical trend of philosophers employing disability as an example of deficiency or harm, a mere litmus test for normative theories, or an umbrella term for aphenotypical bodily variation. While a Merleau-Pontian-inspired phenomenology is a promising starting point for thinking about embodied experiences of (...) all sorts, I here draw a cautionary tale about how ableist assumptions can easily undermine accounts of non-normate experience. I first argue that the omission or misguided treatment of disability within the history of philosophy in general and the phenomenological tradition in particular is due to the inheritance of what I call “the ableist conflation” of disability with pain, suffering, and disadvantage. I then show that Merleau-Ponty’s famous reading of the blind man’s cane is problematic insofar as it omits the social dimensions of disabled experiences, misconstrues the radicality of blindness as a world-creating disability, and operates via an able-bodied simulation that confuses object annexation or extension with incorporation. In closing, I contend that if phenomenology is to overcome the errors of traditional philosophy, as Merleau-Ponty once hoped, it must heed the insights of “crip” or non-normate phenomenology, which takes the lived experience of disability as its point of departure. [French translation forthcoming in Pour une phénoménologie critique, ed. Donald A. Landes, Quebec City, Les Presses de l'Université Laval/Paris, J.Vrin]. (shrink)

Physicien théoricien, philosophe de la physique et historien des théo­ries physiques, le savant catholique français Pierre Duhem (1861-1916) a profondément marqué la pensée du vingtième siècle. Chacun connaît le Système du monde, dont les dix volu­mes ont contribué à la redécouverte de la science médiévale, et La théorie physique, qui a notamment donné lieu à la célèbre «thèse Duhem-Quine». Si Clio a donc gardé de Duhem le sou­venir d’un grand historien des sciences et d’un philosophe perspicace de la physique, lui-même (...) cependant n’aspirait qu’à être reconnu comme physicien. Son œuvre est en effet traver­sée par un projet scientifique qui consiste à ordonner et à réunir les diverses branches de la physique sous l’égide de la thermo­dynamique dans le cadre d’une théorie représentative et non explicative du réel. C’est ce projet que Duhem a voulu réaliser dans ses publications scientifiques, exposer dans ses écrits philoso­phiques, et finalement cautionner par ses recherches historiques. Cependant l’investissement toujours plus important de Duhem en histoire des sciences et la présence dans son œuvre de con­sidéra­tions apologétiques et d’écrits patriotiques peuvent don­ner à penser qu’il s’est progressivement détourné de ce projet primordial au profit d’autres préoccupations. De même, les tensions qui, à l’inté­rieur de ce projet scientifique, subsistent entre sa volonté unificatrice et sa revendication phénoménaliste peuvent conduire à une relativi­sation de cette dernière, conçue comme une demande contextuelle, passa­gère et finalement peu significative. Sans ignorer ces préoccu­pations historiques, religieuses ou patriotiques, sans négliger ce con­flit d’intérêt entre les deux parties constitutives du projet duhémien, cette étude entend tout d’abord réaffirmer que ce projet scientifique ne sera jamais ni abandonné, ni amputé. Toutefois, dès lors que sont maintenues la permanence, la prio­rité et l’intégralité de ce projet, trois paradoxes surgissent im­médiatement. Si Duhem se voulait avant tout physicien et souhaitait être reconnu comme tel, par quelle extravagance de l’histoire est-il finalement connu pour ses recherches histori­ques et ses travaux philosophiques et non pour ce qui lui tenait le plus à cœur? S’il ne voulait être qu’un illustre physicien, pourquoi s’est-il acharné, au retour du laboratoire, à exhumer de l’oubli les manuscrits et les théories scientifiques des au­teurs médiévaux? Enfin, s’il voulait vraiment établir une physi­que qui soit unifiée, cohérente et parfaite, pourquoi se prive-t-il du réa­lisme et s’embarrasse-t-il du phénoménalisme? Basée sur la corres­pondance inédite de Duhem, cette étude, centrée plus particu­liè­rement sur ce troisième paradoxe, contribue fina­lement à élucider chacun d’eux. (shrink)

This study seeks to trace the boundaries of the sign in the phenomenological tradition of Edmund Husserl. The approach adopted here is largely historical and has no other ambition that to identify those questions that pertain to the sign and have been of interest for phenomenology. The article is divided in four parts : the first examines an essay from 1890 entitled Semiotik and situates it in the context of the young Husserl's work in the philosophy of mathematics ; the (...) second part concerns the first section of the Logical Investigations ; the third one seeks to account for the changes that testify to the evolution of Husserl's thinking regarding the sign between the Logical Investigations (1900-01) and "Origins of Geometry" (1936) ; the last part considers the contribution of post-Husserlian phenomenology, from Martin Heidegger to Merleau-Ponty and beyond, to semiotics. -/- Résumé. Notre étude vise à délimiter l'espace dans lequel la question du signe s'est posée à la tradition phénoménologique depuis Edmund Husserl. Cette étude est largement historique et elle n'a d'autres ambitions que d'identifier certains aspects de la question du signe qui ont suscité l'intérêt de la phénoménologie. Elle se divise en quatre parties : dans la première, nous examinons le texte de 1890 intitulé Semiotik en le situant dans le contexte des recherches du jeune Husserl sur la philosophie des mathématiques ; la deuxième section est principalement consacrée à l'étude de la première des Recherches logiques ; la troisième partie vise à rendre compte des chan-gements qui ont marqué l'évolution de la pensée de Husserl sur le signe, des Recher-ches logiques (1900/1) à "Origine de la géométrie" (1936) ; finalement, nous esquis-serons à grands traits la contribution de la phénoménologie post-husserlienne à la sémiotique, de Martin Heidegger à Maurice Merleau-Ponty, et au-delà. (shrink)

Introduction to the special issue in Pragmatics & Cognition focused on creativity, cognition, and material culture. With contributions from Maurice Bloch, Chris Gosden, Tim Ingold, John Kirsh, Carl Knappett & Sander van der Leeuw, Lambros Malafouris, Frédéric Vallée-Tourangeau, Kevin Warwick, and Tom Wynn and Frederick L. Coolidge.

Human produce discourses on the world: mythologies, religions, mysticisms, philosophies, science. The majority of those discourses are transcendent in nature. Following a conceptual clarification based on the notions of reflection and general discourse, philosophy appears as a transcendent general discourse among others; hence the failure of the latter to account for the world and science; hence the need for a non-transcendent general discourse, a properly scientific general discourse, a metascience. In light of these redefined boundaries, it will be proposed to (...) base metascience on an interpretation of Mario Bunge’s work. This interpretation is based on a set of general postulates that Mario Bunge adheres to and taken for granted by scientists. It is proposed that supporting such a set of postulates without problematizing them in the manner of the philosophers, makes Bunge’s thinking no longer philosophical. (shrink)

What follows is a dialogue between Maurice and Orensanz, in which they will discuss some key topics stemming from Bunge’s oeuvre. The objective of this dialogue is to advance the metascientific program even further. The main points that will be discussed can be presented as a series of questions: Is it possible to prove that the external world exists? What is matter? Is the part-whole relation transitive? What is the difference between systems and assortments? Do fictional objects have a (...) function in ontology? Although those are the main topics, several other points will be discussed throughout this exchange. (shrink)

On 4th of August 2020, the Lebanese capital and port city, Beirut, was rocked by a massive explosion that has killed hundreds and injured thousands more, ravaging the heart of the city’s nearby downtown business district and neighbouring housing areas, where more than 750,000 people live. The waterfront neighbourhood and a number of dense residential neighbourhoods in the city’s eastern part were essentially flattened. Lebanese Government officials believe that the blast was caused by around 2,700 tonnes of ammonium nitrate stored (...) near the city’s cargo port without proper control for six years. -/- The disaster devastating Beirut’s port and city shows the latent danger of safe storage of potentially dangerous goods in modern ports, particularly ones located close to the heart of the city. The huge blast tore through major grain silos, stoking fears of shortages in a nation that imports nearly all its food and is already reeling from economic crisis. As the WFP (World Food Programme) said in a statement: the blast will “exacerbate the grim economic and food-security situation.” The Beirut blast also reminds us of the importance of ports in the contemporary globalized world. It calls our attention to safety and security, of governance and collaboration between port and city or region and of accessibility to the hinterland. What do local governments and port cities need to do to enhance the safety and security issues in port terminals? Or, to put it differently, how do we reconcile this challenge between the ports we need to feed us, serve us, provide us with medicines, equipment, etc. and the ports that threatens us? (shrink)

This presentation introduces the third issue of Mɛtascience, a journal dedicated to metascientific research. It highlights ten contributions from authors with diverse backgrounds, exploring various aspects of Mario Bunge's thought and metascientific epistemology. The issue is divided into four categories: Studies on Bunge's System, Metascientific Contributions, Applications of Bungean Thought, and Around Metascience. Key topics include the characterization of metascientific epistemology, its distinction from philosophical epistemologies, and its focus on scientific constructs and epistemic operations. The issue explores applications of Bunge's (...) systemist philosophy, conceptual modeling in information technology, and debates surrounding linguistics as an empirical science. It also addresses the relationship between epistemology, science education, and the teaching of scientific models. (shrink)

Every idealist believes himself to have rational grounds for the faith that somewhere, and in some world, and at some time, the ideal will triumph, so that a survey, a divine synopsis of all time, somehow reveals the lesson of all sorrow, the meaning of all tragedy, the triumph of the spirit. But it is not ours to say, in the world in which we at present have to live from one day to another, and to follow the fortunes of (...) man from one newspaper to another,--when and how the true revelation of the world's meaning is faced and[ found. The Basic Writings of Josiah Royce, Vol. II, p. 1146.]. (shrink)

[[THIS IS THE COMPLETE THIRD ISSUE OF MΕTASCIENCE]] -/- This third issue of the journal Mεtascience continues the characterization of this new branch of knowledge that is metascience. If it is new, it is not in a radical sense since Mario Bunge practiced it in an exemplary way, since logical positivists were accused of practicing only a mere metascience, since scientists have always practiced it implicitly, and since some philosophers no longer practice philosophy but rather metascience, but without characterizing it (...) or theorizing it, that is, without realizing that they have abandoned one general discourse for another. The novelty therefore lies in this awareness that a general discourse without philosophy is possible: a scientific general discourse. -/- The ten contributions gathered in this volume illustrate the metascientific approach to knowledge of the world as well as to knowledge of knowledge of the world, that is, science. And like Bunge’s project, they are neither part of the analytical movement nor the continental movement in philosophy. We will read here studies about the Bungean system, some applications of Bungean thought, some metascientific contributions, and some reflections around metascience. -/- Among metascientific disciplines, epistemology occupies a prominent place in this issue of Mεtascience. Metascience differs from philosophy in its rejection of the fundamental philosophical distinction between appearance and reality. Metascientific epistemology therefore does not postulate the existence of any metaphysical reality. But metascientific epistemology, no more than philosophical ontology, is a factual science. The first, because it studies scientific constructs and not concrete objects, the second, because it is interested in transcendent or metaphysical objects. (shrink)

Metascientific epistemology differs from any philosophical epistemologies in its aims, objects and methods. Through an examination of Mario Bunge’s epistemology, we will show that the main objective of metascientific epistemology is the development of a unified representation of the epistemic transformations of scientific knowledge through the study of the epistemic operations necessary for its acquisition, creation and validation, that its objects of study are scientific con-structs, and that its methods do not differ from those expected to be found in any (...) rational activity. Metascientific epistemology is therefore not transcendent, since it takes for granted that the sciences study concrete objects with the help of natural faculties, and that it itself studies scientific constructs with the help of natural faculties, and therefore does not resort to special faculties or methods to carry out its research. (shrink)

We continue our examination of the idea that there is a sub-discipline in philosophy of science, philosophy in science, whose researchers use philosophical tools to advance solutions to scientific problems. Rather, we propose that these tools are standard epistemic, cognitive, or intellectual tools at work in all rational activity, and therefore these researchers engage in scientific or metascientific research.

We examine the idea that there is a sub-discipline in philosophy of science, phi-losophy in science, whose researchers use philosophical tools to advance solu-tions to scientific problems. Rather, we propose that these tools are standard epistemic, cognitive, or intellectual tools at work in all rational activity, and therefore these researchers engage in scientific or metascientific research.

We will explain why the Treatise on Basic Philosophy is a metascientific work and not a philosophical one. We will then argue that this meta-science is part of a long process of naturalization of thought that begins at the end of the Middle Ages to give birth to the scientific thought of the study of the world. For Bunge, naturalization takes the form of the naturalization of the general thought which makes it possible to replace philosophical general discourse with scientific (...) gen-eral discourse. Finally, this naturalization of general discourse should not be con-fused with the projects of naturalization of philosophy, in particular one of many projects of scientific or naturalized metaphysics known as ontic structural real-ism. (shrink)

In a 1995 interview, contemporary American composer John Zorn stated: ‘I got involved in music because of fi lm […] There’s a lot of fi lm elements in my music’ (Duckworth, 1995, p. 451). Scholars and critics have since widely noted these cinematic elements, with emphasis being placed on Zorn’s genre of so-called ‘fi le card compositions’. Whilst these studies have primarily concentrated on how the arrangement of sound blocks – the disjointed segments of Zorn’s compositions – can be compared (...) to cinematic montage, this article instead focusses on how sound blocks suggest the visual aspects of cinema. To delve deeper into the visuo-cinematic qualities of Zorn’s fi le card compositions, an idealised cinematic listener will be constructed, aided by various psychological, semiotic, philosophical and fi lm theories. I will suggest that a listener occupying a hypnogogic state projects moving images, akin to those of cinema, onto what Bernard Lewin fi rst called a ‘dream screen’. These projections occur due to intertextual associations made between fi le card compositions and the artistic fi gures to whom they are dedicated. These images combine with the sounds that brought them into being to form an audio-visual diegesis, which can be considered a type of half-imagined fi lm. The cinematic listener then actively draws out of this diegesis a narrative, via the semi-conscious process Boris Eikhenbaum called ‘inner speech’. I will conclude by giving some broader justifi cation for the methodology that brought this cinematic listener into being and suggest how the cinematic listener may be further utilised to provide musical analyses for fi le card works. (shrink)

Hate speech, understood broadly, is any form of expression intended to arouse hatred or contempt toward members of a particular social group. When university administrators have reason to believe that a planned speaking event on campus may feature hate speech (at least in the eyes of some), how should they respond? In this paper I address this question as it arises for Canadian universities. I argue that, where the regulation of campus speech is concerned, the right course of action for (...) university administrators is nearly always to do absolutely nothing. They will have reason to become actively involved only in order to ensure that a speaking event proceeds safely, or when it threatens to disrupt the functioning of the university, or when it is itself threatened with disruption by protesting groups. In those instances the justification for intervention will be to protect and facilitate speech, not to shut it down. (shrink)

Forty years have passed since video-games were first made widely available to the public and subsequently playing games has become a favorite past-time for many. Players continuously engage with dynamic visual displays with success contingent on the time-pressured deployment, and flexible allocation, of attention as well as precise bimanual movements. Evidence to date suggests that both brief and extensive exposure to video-game play can result in a broad range of enhancements to various cognitive faculties that generalize beyond the original context. (...) Despite promise, video-game research is host to a number of methodological issues that require addressing before progress can be made in this area. Here an effort is made to consolidate the past 30 years of literature examining the effects of video-game play on cognitive faculties and, more recently, neural systems. Future work is required to identify the mechanism that allows the act of video-game play to generate such a broad range of generalized enhancements. (shrink)

This volume discusses the ideas of six leading thinkers of the French Enlightenment: Montesquieu, Voltaire, Rousseau, Diderot, Holbach, and Condorcet. A general introduction surveys the political theories of the Enlightenment, setting them in the context of the political realities of 18th-century France. The first book of its kind on the subject, Philosophers and Pamphleteers brings a welcome, new perspective to the study of French political thought during a fascinating historical era.

Metascientific ontology differs from philosophical ontologies in its objectives, objects and methods. By an examination of the ontological theories of Mario Bunge, we will show their main objective is a unified representation of the world as known through the sciences, that their objects of study are scientific concepts, and that their methods do not differ from those that one expects to find in any rational activity. Metascientific ontology is therefore not transcendent because it does not seek to represent non-concrete objects (...) alien to the world we inhabit and to the sciences that study it, and therefore does not need special faculties and methods to carry out its research. Metascientific ontology is a general scientific discourse on the world because it was designed by and for the sciences. (shrink)

Le but de ce texte est de mettre en évidence les équi­valences entre la façon dont le concept de conatus résout, dans l'Éthique, le problème de l'unité modale complexe. en rendant consis­tant le concept de chose singulière en tant que celle-ci doit être consi­dérée comme un légitime sujet d'attribution d'états, et la façon dont ce même concept dessine le rapport cognitif de l'esprit avec lui-même, rapport par lequel l'esprit se saisit comme sujet de ses états et qui ca­ractérise la notion (...) moderne de subjectivité. Ainsi, en éclairant cet as­pect du concept spinoziste de chose singulière. on comprendra aussi, de façon indirecte, l'une des conditions par lesquelles les choses peuvent, dans la doctrine spinoziste, devenir des objets ou des signes pour la connaissance humaine. (shrink)

El presente texto de Maurice Blanchot (1907-2003) apareció por primera vez en una traducción al italiano de Guido Neri bajo el título “II nome Berlino” [El nombre Berlín], publicado en 1964 en la revista literaria dirigida por Elio Vittorini e Italo Calvino Il menabó 7, año 6, pp. 121-25. El texto original en francés se extravió y, con la autorización del propio Blanchot, Hélène Jelen y Jean-Luc Nancy tradujeron la versión italiana al francés para publicarla en 1983 como “Le (...) Nom de Berlin” en una edición bilingüe. Desde entonces, la versión francesa ha sido reimpresa múltiples veces: en Cafe 3 (1983), 43-6; Berlin, collection Libération, 4 (1989); y Po&sie 52 (1990), 6-8. El texto fue finalmente republicado con su nombre original en francés, es decir, “Berlin” para la publicación de la traducción cuatrilingüe francés, inglés, ruso y alemán) aparecida en 1994 en MLN, Vol. 109, No. 3, German Issue (Apr.), The Johns Hopkins University Press, pp. 345-355. Se ha decidido traducir este texto también en lengua hispana por su innegable actualidad y peculiar claridad. En él no se trata exclusivamente sobre la realidad política, económica y lingüística de Berlín (o de Alemania) durante la Guerra Fría. Las reflexiones de Blanchot permanecen tan vigentes como el fenómeno que aquí decide enfrentar en sus múltiples aspectos: los fundamentos mismos de la política y el Estado en la modernidad. Para esta primera traducción al castellano del texto se ha tomado como referencia la versión de Jelen y Nancy antes mencionada. (shrink)

This is the presentation of issue 1 of Mɛtascience. -/- More than any other philosopher, Mario Bunge is unclassifiable. In 1982 John Wettersten wrote about the discomfort and frustration that one might feel when reading Bunge’s work. He was trying to understand why his work was not seen as an alternative to the work of other philosophers. Wettersten’s answer relates to the problem of knowledge acquisition. If knowledge is contextual, relative to a frame of thought, how can we then rationally (...) evaluate this frame of thought itself? Wettersten identifies two tendencies: either one maintains that frames of thought are chosen arbi- trarily, which leads to relativism, or one maintains that there is only one immutable frame of thought, which leads to dogmatism. (shrink)

Initial responses to questionnaires used to assess participants' understanding of informed consent for malaria vaccine trials conducted in the United States and Mali were tallied. Total scores were analyzed by age, sex, literacy (if known), and location. Ninety-two percent (92%) of answers by United States participants and 85% of answers by Malian participants were correct. Questions more likely to be answered incorrectly in Mali related to risk, and to the type of vaccine. For adult participants, independent predictors of higher scores (...) were younger age and female sex in the United States, and male sex in Mali. Scores in the United States were higher than in Mali (P = 0.005). Despite this difference participants at both sites were well informed overall. Although interpretation must be qualified because questionnaires were not intended as research tools and were not standardized among sites, these results do not support concerns about systematic low understanding among research participants in developing versus developed countries. (shrink)

A evolução da seleção genética de aves e suínos proporcionou aumento no crescimento muscular e no desempenho produtivo, bem como na produção intensiva. Os premixes proporcionam ingredientes, como vitaminas e minerais que são essenciais para o crescimento muscular, redução do estresse, eficiência de diversos metabolismos e o bem-estar animal, contribuindo para uma produção mais sustentável. Deste modo, os premixes desempenham um papel fundamental na otimização do desempenho produtivo e reprodutivo de aves, equinos e suínos. Para formular uma dieta balanceada é (...) necessária a inclusão de vitaminas e minerais, os quais são inseridos em baixas concentrações, em função disto é necessário incluí-los por meio de premix para garantir uma boa homogeneidade dos microingredientes na ração. Os premixes podem ser classificados como: ➢ Vitamínicos, ➢ Minerais e ➢ Minerais-vitamínicos ➢ e conter aminoácidos, antibióticos ou enzimas. (shrink)

While the consequences of mathematically-based software, algorithms and strategies have become ever wider and better appreciated, ethical reflection on mathematics has remained primitive. We review the somewhat disconnected suggestions of commentators in recent decades with a view to piecing together a coherent approach to ethics in mathematics. Calls for a Hippocratic Oath for mathematicians are examined and it is concluded that while lessons can be learned from the medical profession, the relation of mathematicians to those affected by their work is (...) significantly different. There is something to be learned also from the codes of conduct of cognate but professionalised quantitative disciplines such as engineering and accountancy, as well as from legal principles bearing on professional work. We conclude with recommendations that professional societies in mathematics should sponsor an (international) code of ethics, institutional mission statements for mathematicians and syllabuses of ethics courses for incorporation into mathematics degrees. (shrink)

Moral reasoning traditionally distinguishes two types of evil: moral and natural. The standard view is that ME is the product of human agency and so includes phenomena such as war, torture and psychological cruelty; that NE is the product of nonhuman agency, and so includes natural disasters such as earthquakes, floods, disease and famine; and finally, that more complex cases are appropriately analysed as a combination of ME and NE. Recently, as a result of developments in autonomous agents in cyberspace, (...) a new class of interesting and important examples of hybrid evil has come to light. In this paper, it is called artificial evil and a case is made for considering it to complement ME and NE to produce a more adequate taxonomy. By isolating the features that have led to the appearance of AE, cyberspace is characterised as a self-contained environment that forms the essential component in any foundation of the emerging field of Computer Ethics. It is argued that this goes some way towards providing a methodological explanation of why cyberspace is central to so many of CE’s concerns; and it is shown how notions of good and evil can be formulated in cyberspace. Of considerable interest is how the propensity for an agent’s action to be morally good or evil can be determined even in the absence of biologically sentient participants and thus allows artificial agents not only to perpetrate evil but conversely to ‘receive’ or ‘suffer from’ it. The thesis defended is that the notion of entropy structure, which encapsulates human value judgement concerning cyberspace in a formal mathematical definition, is sufficient to achieve this purpose and, moreover, that the concept of AE can be determined formally, by mathematical methods. A consequence of this approach is that the debate on whether CE should be considered unique, and hence developed as a Macroethics, may be viewed, constructively, in an alternative manner. The case is made that whilst CE issues are not uncontroversially unique, they are sufficiently novel to render inadequate the approach of standard Macroethics such as Utilitarianism and Deontologism and hence to prompt the search for a robust ethical theory that can deal with them successfully. The name Information Ethics is proposed for that theory. It is argued that the uniqueness of IE is justified by its being non-biologically biased and patient-oriented: IE is an Environmental Macroethics based on the concept of data entity rather than life. It follows that the novelty of CE issues such as AE can be appreciated properly because IE provides a new perspective. In light of the discussion provided in this paper, it is concluded that Computer Ethics is worthy of independent study because it requires its own application-specific knowledge and is capable of supporting a methodological foundation, Information Ethics. (shrink)

Debates about the links between science and ontology are very active in contemporary philosophy, and, in fact, they have always been present. Despite the various philosophical positions on the subject, they all admit the existence of a metaphysical reality. In contrast, metascience holds that such a reality does not exist. This second issue of Mɛtascience presents seven out of twelve articles that have as a common thread either the metascientific ontology or the Bungean ontology.

This paper explores how participation and sustainability are being addressed by architects within the Building Schools for the Future (BSF) programme in the UK. The intentions promoted by the programme are certainly ambitious, but the ways to fulfil these aims are ill-explored. Simply focu- sing on providing innovative learning technologies, or indeed teaching young people about phy- sical sustainability features in buildings, will not necessarily teach them the skills they will need to respond to the environmental and social challenges of (...) a rapidly changing world. However, anticipating those skills is one of the most problematic issues of the programme. The involve- ment of young people in the design of schools is used to suggest empowerment, place-making and to promote social cohesion but this is set against government design literature which advo- cates for exemplars, standard layouts and best practice, all leading to forms of standardisation. The potentials for tokenistic student involvement and conflict with policy aims are evident. This paper explores two issues: how to foster in young people an ethic towards future generations, and the role of co-design practices in this process. Michael Oakeshott calls teaching the conver- sation of mankind. In this paper, I look at the philosophy of Hannah Arendt, Emmanuel Levinas, Maurice Merleau-Ponty and Luce Irigaray to argue that investigating the ethical dilemmas of the programme through critical dialogue with students offers an approach to meeting government objectives, building sustainable schools, and fostering sustainable citizenship. (shrink)