LITMIR.BIZ

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the one, empiriological analysis; the other, ontological analysis.

      If we observe any kind of material object, this object is, while we observe it, the meeting point, as it were, of two knowledges: sense knowledge and intellectual knowledge. We are in the presence of a kind of sensible flux, stabilized by an idea, by a concept. In other words, we are in the presence of an ontological or intelligible nucleus manifested by a set of qualities perceived here and now,—I do not say conceived, I say felt qualities, objects of actual perception and observation.

      As to the sensible reality, considered as such, there will thus be a resolutio, a resolution of concepts and definitions, which we may call ascendant, or ontological, toward intelligible being,—a resolution in which the sensible matter always remains there and plays an indispensable role, but indirectly and at the service of intelligible being, as connoted by it; and there will be on the other hand a resolution descending towards the sensible matter, towards the observable as such, in so far as it is observable. Not that the mind ceases to refer to being,—for that is impossible, being always remains there,—but being passes into the service of what is sensible, of what is observable, and above all, of what is measurable. It becomes an unknown factor assuring the constancy of certain sensible determinations and of certain measures. In fact, the new aspect which modern science presents is precisely this descendant resolution, a procedure which the ancients had not thought of making an instrument of science.

      In this empiriological analysis, characteristic of science in the modern sense of the word, the permanent possibility of sensible verification and of measurement plays the same part that essence does for the philosopher; the permanent possibility of observation and measurement is for the scientist equivalent to, and a substitute for, what essence is to the philosopher. One may here behold something like an effort against the natural slope of the intellect, because one must turn back, if one is to grasp what is essential and properly constitutive here, to the act of sense itself, to a physical operation to be performed, to an observation or a measurement. It is this observation to be made, this act of sense, which will serve to define the object.

      If one understands this, one has understood the views of an Einstein, for instance, in physics, and the opposition more apparent than real between the philosopher and the scientist on such matters as time or simultaneity. This opposition is immediately solved, because the type of definition is essentially different in the two cases. For the physicist conscious of the epistemological exigencies of his discipline, science tends to construct definitions, not by essential ontological characters, but by a certain number of physical operations to be performed under fully determined conditions. On the other hand, all science tends in a certain way, and however imperfectly, to explanation and deduction, to a knowledge of the why. Therefore, empiriological science will necessarily be obliged to seek its explicative deductions in mere ideal constructions, though founded on the real, and which can be substituted, as well-founded explicative myths or symbols, for the entia realia, the real entities, those causes of ontological order which the intellect seeks when it follows its natural slope. Such an elaboration of ideal entities grounded in reality, the most significant examples of which are encountered in mathematical physics, but also in such non-mathematical disciplines as experimental psychology, and through which real causes are reached in a blind fashion—such an elaboration is linked to the aspect of art or fabrication, whose importance in empiriological science has often been observed with reason. The essence, the substance, the explicative reasons, the real causes, are thus reached in a certain fashion, in an oblique and blind manner, through substitutes which are well-grounded myths or symbols, ideal constructions, which the mind elaborates from the data of observation and measurement, and with which it goes out to meet things. Thus, these basic notions, primitively philosophical, are recast and phenomenalized.

      It has been justly observed that in the image which the physicist makes of the world, ‘certain traits really express, not nature, but the structure of the real, and in this there is a certain adequation. For instance, the atom of Bohr signifies the table of Mendelieff; the undulatory theory signifies light’s interference.’¹ Thanks to ideal constructions, to entia rationis, the real is thus grasped.

      I do not know how to translate this word, ens rationis; it designates certain objects of thought, as the universal, the predicate, the privation, the transfinite number, and so forth, which I conceive intelligibly, but which cannot exist outside my mind. Let us say, if you like, ideal entity or logical entity, or being of thought, or being made in the mind, being not expressing a reality (though possibly grounded in reality).

      Certain facile minds, which imagine themselves strong, have often scoffed at the entia rationis of the Schoolmen. Yet here we have seen that the theory of the ideal entity grounded on reality alone furnishes us with an accomplished and satisfactory interpretation of the paradoxical twofold character—at the same time realist and symbolic—of the sciences of phenomena, which makes them appear, at first glance, so disconcerting.

      IV

      THE PHILOSOPHY OF THE VIENNESE CIRCLE

      We see that the Thomist epistemological principles enable us, without forcing or warping anything, to render an account of the reflexive intuition by which modern science becomes more and more conscious of itself, and to which the school of Vienna owes its chief merit.

      The misfortune of the Viennese is that they are philosophers. This can be immediately seen from the way they insist on the truths they have grasped, while they blunt their point, as Pascal says. By a positivist conceptualization, by a bad conceptualization the school of Vienna impairs,—a phenomenon often observed,—a good intuition, the reflexive intuition of which I have spoken, and by which modern science becomes conscious of itself.

      We must here remember, that the logicians of Vienna have conducted their analysis according to a certain philosophical spirit, which they have not bethought themselves to submit to a critical revision, and which derives at the same time from empiricism, from nominalism, and from conceptions advanced by logistics. They suffer, moreover, from many specifically modern prejudices and ignorances. On one hand, they know but one science, the science of phenomena, the science of the laboratory; and, as good disciples of Descartes, they form of this science, and of all sciences, an idea deplorably univocal. On the other hand, they know but one kind of philosophy and metaphysics, at once bookish, profoundly arbitrary and gigantically ambitious; a kind of philosophy against which they have good reason to protest. We must admit that Mr. Carnap holds a good hand against Mr. Heidegger. It is indeed easy, too easy, to indulge here in a humorous injustice, and to declare that a metaphysician is a musician who has missed his calling.

      We must therefore not be surprised by the excesses of the Viennese school in the systematization which it offers of the views—just in themselves, at least partially—which I have spoken of, concerning the logical structure of the sciences of phenomena. I have already suggested that, to my mind, they do not escape the danger of a delusive purism, to which every positivist conception of science is naturally exposed.

      Obsessed by that aspect of science, characteristic enough, but not exhaustive, which we have already discussed, the Viennese forget that if science reaches the being of things only obliquely and by means of merely ideal constructions, it is being in truth, which it nevertheless reaches, as Leibniz said, in an enigmatic and ‘blind’ fashion. The school of Vienna ignores what Meyerson has so acutely pointed out: the incurably realistic tendency of the science of phenomena. If it seems to give an account of the logical structure toward which science tends, as toward its ideal limit,—science as already completed, and more and more perfectly rationalized,—this school neglects certain profound characters of science in the making, that is, of the process of research and the work of scientific discovery. However scandalous for positivist orthodoxy, this work can be performed only with a feeling for the subjacent importance of the causes and essences of things, that is, in the climate, however obscure to the scientist himself, of the ontological mystery of the universe. That is why the problem of the adequation to the real remains central, though under an enigmatic form, for scientists like

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