The Institute attaches great importance to the process we call "theologico-metaphysicalization of science (TMOS)" or "metaphysicalization of science (MOS)" for short, as a way of dealing with the results of science and a way of perceiving this world. I outline this method by reviewing the history that led to this idea.
One day in 2008, after about a year of living in Paris, I came across the "Law of Three Stages" in the "The Course in Positive Philosophy" (1830-1842) by Auguste Comte (1798-1857), the founder of sociology and advocate of positivism. This law, established by a review of human history, held that the human spirit, both as a species and as an individual, follows a sequence of three stages: theological, metaphysical, and positive.
Looking a little more closely, the first stage that the human spirit follows is the theological, fictional world, in which those in this stage believe that all natural phenomena can be explained by imaginary or supernatural activity.In other words, in this stage, a transcendental entity that does not exist in the natural world is said to dominate natural phenomena. This stage can be further divided into three. The first step is the worship of objects that are believed to possess supernatural powers, followed by polytheism and then monotheism steps. The second step is the metaphysical world, which excludes supernatural elements and uses abstract concepts conceived by humans to explain natural and social phenomena. However, there is a divergence between the world of abstract concepts and the real world, and it can be said that the divine and supernatural to explain nature has only been replaced by the product of human thought. Therefore, the metaphysical stage was seen as a transitional one leading to the next stage. The third and positive stage is considered to be the highest state to which the human spirit can reach. In order to reach the highest stage, Comte believed that the second metaphysical stage must be overcome. The philosophy that embodies the final stage is positivism, in which metaphysical knowledge obtained through reflection and intuition is rejected, and observation and experimentation are respected.
Comte saw in the metaphysical spirit an arrogant and dangerous element that sought to dominate objective facts and observations, and he believed that this domination had to be reversed. This could be one conclusion of a philosopher looking back on the consequences of thought by abstract concepts as seen in the French Revolution. In other words, he saw philosophy as opposed to science and believed that science must be established to overcome philosophy for the development of a healthy society. Comte's positivism determined the direction of modern science fand laid the foundation for its remarkable development up to the present day.
When I first read Comte's theory, the first thought that came to mind was "what a waste", because I felt that a new and rich world might open up by reviewing nature from a theological or metaphysical perspective. It is natural that Comte, who lived before the form of science in the modern sense was firmly established, and I, who had already experienced the workings of a positivist science, would have a different viewpoint. My position is not to return to the time before Comte and the Vienna Circle eliminated theology and metaphysics. Rather, it is based on a recognition of the historical significance of Comte's theory and a hope to develop Comte's theory from the perspective of the future of science and, by extension, our intellectual world.
We envision three stages in the "metaphysicization of science" (MOS). The first stage is the stage of "scientific abstraction." In this stage, facts revealed by science about the phenomenon under consideration are collected as broadly as possible, and the elements that characterize the target phenomenon or the essential properties that form its basis are identified from the entirety of the facts. In the second stage, called "philosophical reflection," the elements and properties identified in the first stage are repeatedly examined from a broad perspective, searching for philosophical, metaphysical, and sometimes theological concepts that may lie behind them, in order to clarify the fundamental nature of the phenomena. I have come to believe that this approach produces a rich and powerful force not only when confronting the results of science, but also when trying to understand all things, including everyday events. Therefore, we have added the "dissemination" stage, which is intended to make widely known the viewpoints that the MOS aims to achieve.
Thus, we propose that the positive, empirical third stage of Comte should be followed by a fourth MOS stage. It must be pointed out here is that the way of being of the spiritual world required in the fourth stage not only has the potential to enrich the inner life of each individual, but is also a necessary condition for solving the problems created by the modern society.
Hidetaka Yakura
December 2023