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Crtica Metafsica Analtica Contempornea
e Reposicionamento da Metafsica face Cincia,
num Compromisso ntico com a Verdade
RICARDO BARROSO BATISTA
Resumo
Abstract
This article stems from the fact that metaphysics maintains a complicated relationship with
science. To understand the nature of this problem the author will go through the history of the
relationship between these two areas of study, focusing on the crucial point of this story with
the emergence of neo-positivism. The author argues that during the process of rehabilitation
and ascension of metaphysics, shortly after the fall of neo-positivism, metaphysicians rather
than seeking to solve the gap with science, they adopted a more autonomous position.
The author will show that this shift comes from the very core of Analytic Metaphysics,
therefore this article will revisit the process of rehabilitation of metaphysics with Quine,
moving to the rise of the posteriori modality with Kripke. About this latter part it will be
showed these subtly contains part of the same philosophy that brought the downfall of
metaphysics. The author argues that the main factors that motivated a departure from the
metaphysical community over science, and the resulting position of autonomy, come from the
fact that contemporary analytic metaphysics maintain an implicit form of deflationary theory
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148 Ricardo Barroso Batista
1. Introduo
1 . Vd. Gale, G. & Pinnick, C. - "Philosophy of Science and History of Science: a Troubling
Interaction". Journal for General Philosophy of Science 31 (2000): 109-125.
2. Vd. Van Fraasen, B. - The Empirical Stance. New Haven: Yale University Press, 2002;
Vd. Maddy, P. - Second Philosophy: A Naturalistic Method. Oxford: Oxford University Press,
2007; Vd. Ladyman, J. & Ross, D. - Everything Must Go: Metaphysics Naturalized. Oxford:
Oxford University Press, 2007.
3. Van Fraasen, B. - The Empirical Stance, p. 3.
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150 Ricardo Barroso Batista
4. Por uma questo de espao abrevimos esta posio. Vd. Gaukroger, S. - The
Emergence of a Scientific Culture: Science and the Shaping of Modernity, 1210-1685. Oxford:
Oxford University Press, 2006, pp. 47-1 16.
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5. Cf. Francks, R. - Modern Philosophy: The Seventeenth and Eighteenth Centuries. Nova
Iorque: Routledge, 2004.
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152 Ricardo Barroso Batista
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(F5) deriva de (F3) e sugerimos que (FI) se faz sentir por causa de (F3).
Consequentemente, teremos de nos focar em (F3) se queremos perceber
o mal-estar face metafsica, e para o fazer necessrio observar a sua
gnese no princpio do sculo passado.
8. Cf. Eklund, M. - "Carnap and Ontological Pluralism". In: D. Chalmers, D. Manley &
R. Wasserman (Eds.) - Metametaphysics: New Essays on the Foundations of Ontology. Oxford:
Oxford University Press, 2009, pp. 130-153.
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154 Ricardo Barroso Batista
Vol. 68 -Jfc,
Fase. 1-2 Q RPF 2012
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156 Ricardo Barroso Batista
4. A Origem da Autonomia da
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17. Ns dizemos "mais natural" porque a teoria inicialmente foi motivada pelo facto de
que a topologia de contnuas interaces de entidades extensas unidimensionais evitava as
divergncias ultravioletas que assolava a disperso gravito-gravito. A unidimensionalidade
das cordas foi uma parte significativa da atraco original que a teoria causou. Todavia,
apesar das crticas, a teoria das cordas uma possibilidade para descrever as entidades do
nosso mundo.
18. Cf. Hudson, H. - The Metaphysics of Hyperspace. Oxford University Press, 2005, p. 107.
Cf. McDaniel, K. - "Brutal Simples", p. 235.
19. Cf. Hawthorne, J. - Metaphysical Essays. Oxford: Oxford University Press, 2006, p. 55.
20. Cf. Sider, T. - "Ontological Realism". In: D. Chalmers, D. Manley & R. Wasserman
(Eds.) - Metametaphysics: New Essays on the Foundations of Ontology. Oxford: Oxford
University Press, 2009, pp. 284-423.
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158 I Ricardo Barroso Batista
outros defendem que no o so,21 outros acham que so genunos mas
irresolveis,22 e ainda h outros que crem que so genunos mas apenas
na medida em que debates acerca de fico so genunos.23
Agora, como encarado por parte dos metafsicos o facto de os fsicos
reivindicarem que aquilo que designado (na metafsica) por simples tem
extenso? Alguns metafsicos alegam que os fsicos esto confusos e que
as suas cordas no so simples extensos }4 Por conseguinte, para alguns
metafsicos, a teoria deveria ser reinterpretada de uma maneira tal que
fosse compatvel com os termos usados pela metafsica.25
Para outros, a metafsica deve manter os seus simples no extensos ,
independentemente do que afirma a cincia, por estes serem os blocos
ltimos da realidade, isto alicerado na possibilidade da metafsica modal.
Afirma Holton:
21 .Cf. Hirsch, E. - "Ontology and Alternative Languages". In: D. Chalmers, D. Manley &
R. Wasserman (Eds.) - Metametaphysics : New Essays on the Foundations of Ontology. Oxford:
Oxford University Press, 2009, pp. 231-259.
22. Cf. Bennett, K. - "Composition, colocation, and metaontology". In: D. Chalmers,
D. Manley & R. Wasserman (Eds.) - Metametaphysics: New Essays, pp. 38-76.
23. Cf. Yablo, M. - "Must existence-questions have answers?". In: D. Chalmers, D. Manley
& R. Wasserman (Eds.) - Metametaphysics: New Essays, pp. 507-526.
24. Cf. Hudson, H. - The Metaphysics of Hyperspace, p. 107.
25. "What are strings made of? There are two possible answers to this question. First,
strings are truly fundamental - they are "atoms", uncuttable constituents, in the truest sense
of the ancient Greeks. As the absolute smallest constituents of everything, they represent the
end of the line... From this perspective, even though strings have spatial extent, the question
of their composition is without any content. Were strings to be made of something smaller,
they would not be fundamental." McDaniel, K. - "Brutal Simples", pp. 235-236.
26. Hudson, H. - The Metaphysics of Hyperspace, p. 107.
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ou suspeito, e isto uma das razes principais pelo que tantas investi-
gaes metafsicas dentro da tradio analtica permanecem, e possivel-
mente devem de permanecer, seguras dentro da posio de autonomia ,
com todos os perigos que tal posio representa.
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160 Ricardo Barroso Batista
27. Horsten, L. - The Tarskian Turn: Deflationism and Axiomatic Truth. Cambridge: The
MIT Press, 201 l,p. 59.
28. Devitt, M. - Realism and Truth. Princeton: Princeton University Press, 1997, p. 304
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29. Cf. Horsten, L. - The Tarskian Turn: Deflationism and Axiomatic Truth, pp. 60-61.
30. Ibid., pp. 62-64.
31. Ibid., pp. 65-66.
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35. Williams, M. - "Realism and Scepticism". In: J. Haldane & C. Wright (Eds.) -Reality,
Representation and Projection . Oxford: Oxford University Press, 2003, p. 212.
36. Devitt, M. - "The Metaphysics of Nonfactualism", p. 159.
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38. Cf. Hughes, C.- Kripke: Names, Necessity, and Identity, pp. 88-90
39. Cf. Edgington, D. - "Two Kinds of Possibility". Aristotelian Society 78 (2004): 1-3.
40. Ibid., pp. 17-19.
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relatividade fazem com que esta restrio seja verdadeira. Mas o que que
so as leis? Como bvio isso controverso. Porm, constatamos que inde-
pendentemente do modo como forem interpretadas, as leis representam o
ncleo central das teorias, e estas so teorias que procuram sistematizar/
explicar o mundo. Ns somente tratamos os eventos como possveis se
eles fizerem parte de boas sistematizaes do mundo. Logo, pensamos
que seja impossvel que os fotes viagem mais rpido do que reivindica
a relatividade. E isto porque nas melhores teorias que nos baseamos
para as nossas explicaes e previses. Se considerarmos como alguns
filsofos da cincia que as leis so os princpios nucleares das melhores
sistematizaes da natureza, ento a modalidade pode fluir a partir da
sistematizao. Ns podemos conceber isto como uma verso especfica
da alegao de Putnam, de que possibilidades e necessidades so sempre
relativas a uma teoria de fundo, nunca existindo afirmaes simplesmente
a partir do necessrio ou do possvel.41 Diz tambm Jubien: "I think this
should immediately raise the suspicion that the necessity doesn't arise
from how the worlds are, but rather that the worlds are taken to be as they
are in order to capture the intuitive necessity."42
Subsequentemente, ns podemos ter todo o tipo de intuies acerca
da essncia da luz, mas a nossa proposta que devemos de tomar tais
intuies to seriamente consoante a teoria da qual elas fazem parte.
A histria da cincia e da filosofia j nos vem mostrando que aquilo
que outrora pensmos ser possvel ou impossvel paira sobre a cincia.
Ou, enveredando noutra direco, o erro est em pensar que as intuies
modais so fiveis se estas no estiverem relacionadas com uma teoria
sistemtica de um domnio mais amplo.
41 . Cf. Putnam, H. - Realism with a Human Face. Cambridge: Harvard University Press,
1992, pp. 54-57
42. Jubien, M. - "Analyzing Modality". In: D. Zimmerman (Ed.) - Oxford Studies in
Metaphysics, vol. 3. Oxford: Oxford University Press, 2007, p. 105.
43. Ns tommos este termo de emprstimo, de uma carta do Papa Joo Paulo II a
Coyne, sobre a relao entre religio e cincia. Cf. http://www.vatican.va/holy_father/john_
paul_ii/letters/l 988/documents/hf Jp-ii_let_l 988060 l_padre-coyne_en.html
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46. Cf. Friedman, M. - The Dynamics of Reason. Chicago: Chicago University Press, 2001,
p. 105-116.
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