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As Plato and Sakyamuni, since more two thousand years, great minds have meditated with regard to adequacy between the phenomena (the reality) and concepts (the understanding).
A difficult problem because our world’s comprehension depends notably, on,
- relative characteristics of our value references (the bipôles : positive – negative ; great – small ; ... ; just – unjust ; ... ; good– evil),
- interactions between the observer and the observed,
- systematic disappearances of the perceptions, inherent to the structure of the sensorial organs,
- erroneous comprehensions, particularly those, trivialized, that concern the nothingness and time,
- sufficient truths (of our epoch).
We consider nevertheless, that there is more absolute truths, particularly those concerning the immutable references which are necessary to universal dynamics, and of which some are in abstraction’s domain of the beings.
More precisely, we believe to imprescriptible truths correlative of a primordial necessity, for example, we believe to existence, in ourselves :
- of meta-values,
- and of meta-logics which enable immutable interactions, of transcendent order.
The "realism" (existence) of these truths is notably attested, in a obvious way, by cyclic and perpetual evolutions which can be expressed with universal laws.
Plato, sensitive to world of the ideas and eternal forms, would not contradict us.
Thus, nowadays, taking into consideration our extraordinary world's comprehensions, Aristotle would not affirm :
"so that there is science (knowledge) it is necessary to speak as a human being".
As for Descartes,
on account of ceaseless researchs of the novelty which take place in our cells,
he would not say that "the faculty to conceive has a very small extent".
It is not the faculty to conceive which has a very small extent, but our conscious understanding and the powers that we have at conscious level, and it, although we are pôles (objects) of transcendent activities, exceptional, which concern not only life’s phenomenon, but also quantum level, therefore, universe.
Alas !, today more than yesterday, the things’s comprehensions are not accessible to everyone, but reserved to scientists, to specialists, who use to express them, more and more esoteric languages.
However, let's keep hope, every being has a sufficient understanding of the world adapted to his level of complexity,
an essential fact which leads at inexorable question :
why to look for the truth ?,
since the researchs, whatever they are, will never allow to reach the "thing-in-itself" imagined by Kant.
Besides, numerous new scientific truths although experimented, are not recognized by the religious hierarchies, because these truths incite to radical reject of several fundamental religious dogmas.
And however, these dogmas are founded on epochs truths, of which some, we dare to say it, are errors.
More importantly, responsible men of various religions try to hold a dialogue, nowadays and without success, using several of these false truths and asserting that they have been revealed.
On account of current grave moral crisis of the humanity, is not it more judicious, even imperative, to lead another reflections more realistic and more open, by choosing problems which can be discussed in a reasoned way ?,
because such is indeed the success’ key.
These problems, for example, could be classified in two groups, according to the consensus possibilities.
First of all, the problems concerning very directly the daily life, because we know that the politic men cannot any more, to assure the social balances of the humanity ; church men must be implicated..
Next, the meta-scientifical, philosophic and theological interrogations for which the answers necessitate a just understanding of the time, of the relativity, of the sense (its recognition, memorization and diffusion), of the abstraction’s domain, of the thought activities (in particular, the inspiration and revelation), …
Ambitious and noble program !
Paul Moyne
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