From John Duns Scotus to Martin Heidegger: Philosophy of the life and the Sciences of the Spirit

The following one is a communication sent by his author to professor Carlos Molina of the University San Buenaventura of Cali Colombia, referred to an evaluation made of a Master thesis in Education and Human Development to this University.

Carlos: The central point of the evaluation of the text for the Master in education and Human development of the University San Buenaventura was located in the coherence between epistemic theoretical framework and the conceptual framework and starting from here its resonance in the methodological election and the derived techniques. It is in these relationships among systemic elements of the entirety monograph where it's found the weaknesses in the pre graduate and , post graduate Studies,Ph.D Degrees and post Ph.D. Degrades. It is a fundamental problem in where a theoretical-epistemological election takes as absolute without benefit of inventory. this constitutes the imperialism of the scientific paradigm of the so called Western Sciences of the nature. Something that brings paradoxical confusions since the academics mixes methods without paying attention to their relevancy with their epistemological theorical election. It is accepted as something been worth of his that the Scientific Method applied to the Human and social Sciences is the skimmer to measure the hypothesis advantages that deny its validity-of itself . In the framework of the Western thought on these last sciences we find a fundamental rupture in Martins Heidegge'sr theses(1889-1976) of a explicit way in Being and Time last paragraph: “The distintion between the being of existin Dasein and the beings of beings unlike Dasein ( for example reality) may seem to be illuminating,but it is only the point of departure for the ontological problematic; it is nothing with which philosopy can rest and be satisfied. We had long Know that ancient ontology deals with “reified concepts” and the danger exist of “reifying consciousness”(Heidegger, p.397, paragraph 83). This Dilthey Wilhelm already knew it (1833-1911) founder of the lebensphilosophie of the Sciences of the Spirit and the Master of all, Friedrich Ernst Daniel Schleiermacher (1768--1834), this one influenced by Johann Gottlieb Fichte (1762-1814) and Friedich wilhelm Josep Von Schelling (1775-1854). But the things go a lot backward: we can surmount them to the controversy among the Franciscan John Duns Scotus (1265/66-1308) and the Thomism Schools: " Their system is characterized by the constant resource to the so called distinction escotista or formal, that is considered, for a part,not absolutely real , since it is not given among a thing and other, but neither absolutely logical or virtual, because it really exists in the same individual among diverse thought objects or ' formalities', previously to the activity of the spirit (Distinctio formales actualesformer ex natura rei); for example, the distinction between the essence and the existence,ebetweent animality and the man's rationality, between its individuation principle and its matter and form and among the divine attributes of God are all formal distinctions (Hart Talks TO, p.123)."

Here it is open the road for the methodical distinction of the absolute use of the physicalism and the logical inductive method of the Natural sciences and the resource to the Hermeneutics of the logical Multiplicities of the Sciences of the spirit, the human and social Sciences and the Ethnosciences. This flag was picked up by Gregory Batenson (Grantchester, United Kingdom, May 9 1904 - San Francisco, United States, July 4 1980) in Steps to an Ecology of Mind (1972) who says in “Pathologies of the Epistemologies”: "Now we put to the the even of the kant idea the intuition of Karl Jung in those ' Seven sermons of the dead', a stranger document where it sustains that there are two explanation worlds or two ways of understanding, the Pleroma and the Creatura. In the Pleroma forces and impacts only exist. In the Creatura the difference exists. In other words, the Pleroma is the world of those so called, exact sciences, as long as the creatura is the world of the communication and the organization" (Batenson, p.514).

What continues is the logical analysis of the demonstration for mathematical Induction or recursion of Friedrich Ludwig Gottlob Frege (1848-1925) that is fundamental for the definition of the Cardinal numbers, and starting from there the derivation of the Arithmetic starting from the logic. A monumental effort of the human mind that put in evidence in the second volume of their work, the Grundgesetze der arithmetik (1903), the presence of an inconsistency in their system, noticed by Bertrand A.W. Russel (1872-1970) well-known as the Paradox of Russel (Church, Alonzo, p.153).

The demonstration for recursion, called demonstration for mathematical induction or for complete induction it is the logical-deductive support of of the indution,
method applied in to the Statistic. The Induction: “it puts in the field of the attention certain number of observed particular facts, as foundation of a general statement. ‘The perfect’ induction ' is a statement with respect to all the entities of a collection, based on the analysis of all and each one. I also call you complete induction. The conclusion simply summarizes the observed facts, without going beyond them. But averagely ' Inductión' is used to mean an inference ampliativa, like one says to distinguish it of the explanatory one: this is inference class that it tries to reach a conclusion regarding all the members of a class leaving of the observation of alone some of them. The inductive conclusions in this alone sense are probable, in more or smaller degree, according to the cautions taken when selecting the evidences that it bases them" (Ducasse C.J., p.190).

To use the resource of the Analysis of Content with the use of the induction as method for the validation of the conceptual matrix and to prove this way the justice of the trials on the characterization of the speech of the Colonialness and the postcolonialness is an epistemic absurd , not alone for the treatment given to the results that don't use the statistical inference but for the essentialnesss of the statistical analysis that only it gives to it but evidence or confirmations of presuppositions still without checking: that is to say, a tautological result. The Context of Discovery is not given for the logical impossibility of using conceptual tool used by the Natural Sciences, those that don't give account of their object that are not things but linguistic expressions of the conscience. At utmost if one keeps in mind that the distinction between Development and develomentalism and Human development, is not made in the context of the world capitalism and its regime democracy, another thing it is the analysis of authors like Amartya Sen (November 3 1933 in Shantiniketan, India) and others. Take into account that the Human development is measured by the Index of Human Development whose variables are measured statistically and pondered. Any approach to a notion on the outside of the paradigm of Capitalistic abstract machines (deleuze-1925 - 1995) have to introduce a change of that paradigm, that first is based in theoretical considerations as those that we are presenting in a summary way. Of course, a thesis of Masterliness at least should set the limits of their project, the voids and conceptual lacks and the horizon to look for to carry out the enterprise, before proposing their results as conclusive without inventory benefit. The one that should be made from the epistemic foundation, what it gives the Master character to their zeal. Hernán

Bibliography

Heidegger Martin. Being and Time. A translation of Sein und Zeit. Translated by
Joan Stambaug.State University of New York Press,Albany,1996.
Hart Charles.Escotismo.En Diccionario de Filosofia Dagobert D. Runes.Editorial Grijalbo,S.A. Caracas, Venezuela,1994.
Batenson,Gregory.Pasos hacia una Ecologia de la Mente.Editorial Lolhle-Lumen,Argentina,1998
Church, Alonzo.Friedrich Ludwig Gottlob frege. In Diccionario de Filosofia Dagobert D.Runes.Editorial Grijalbo,S.A. Caracas, Venezuela,1994.
Ducasse C.J.Inducción. In Dicionario de Filosofia Dagobert D. Runes.Editorial Grijalbo,S.A. Caracas, Venezuela,1994.