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The paper examines some key places in G. Vico's work, De antiquissima Italorum sapientia ex linguae latinae originibus eruenda (1710), in which the distinction between physics and metaphysics is never transformed into absolute distance, just as the heterogeneity of the infinite with respect to the finite is not dissolved. This is the great theme of the new metaphysics, concerned with reconciling itself with 'our religion', Christianity, and the limits of human reason in controversy with 'the first true meditated by Renato Descartes'. Man is not only the meeting point of nature and spirit but also the place of evil, of original sin, and yet vis veri, according to Augustine's lesson that helps correct Malebranche. The theoretical novelty lies in the assimilation of the ingenious faculty to the formative forces (memory, imagination and fantasy) capable of carrying out synthetic operations, devalued by Cartesian gnoseology and psychology. If the verum is the factum, the latter is the fruit of 'fictiones', i.e. of mental constructions made by the ingenium and its 'eye', the 'phantasy', capable of referring the metaphysical prototype of the divine truth to human operations. [ABSTRACT FROM AUTHOR]

Philosophy of Science became an autonomous discipline in approximately 1922 giving rise to the Vienna Circle. The main purpose was to define precisely the concept of 'science' in order to be able to decide univocally which manifestations of human thought should be considered scientific and which others should be excluded to the plane of pseudoscience. With regard to psychology, North American behaviorism agreed with the basic stances of the Vienna Circle, giving a central value to experiments and controlled observations. In concern to Psychoanalysis, the Argentine philosopher Mario Bunge suggested that "[...] it is the most interesting and successful of the pseudosciences [...]" (Bunge & Ardila, 2002, p. 122), assuming a concept of traditional 'science' that is deeply embedded in the social imaginary of western culture. In Latin American faculties of Psychology certain social representations are constantly widespreading, probably inspired by the deficient traditional teaching of philosophy of science at high school and universities too. In this paper we will try to settle down the grounds to develop a philosophical-pedagogical project in order to achieve a superior proposal for the teaching of Philosophy of Science in the career of Psychology. [ABSTRACT FROM AUTHOR]

Current paper presents the relationships between beliefs, specifically religious ones, and the Peirce's theory of interpretants. It is assumed that religious belief emphasizes the emotional aspect of faithful, preventing criticism and change of habit. According to the author, the nature of cognition is contrary to the determination of this kind of belief since it is based on the method and fallibility of hypotheses. It is not enough for the method to deduce its consequences but seeks the inductive verification of their results in the long run and through the community of beings who thinks through signs. The problem of religious belief is the acceptance of a transcendent world and intuition which guides behavior. The vague idea of God is not submitted to scientific hypotheses but, engendered by religious systems, it creates signs whose emotional appeal is evident, redirecting it to its own target principles. Therefore, is repeats the success achieved in the past by dogmas, which were effective to appease the anguish of the believer and reproduce order. Knowledge should not have any boundaries because it is grounded on the method and cognition of reality. [ABSTRACT FROM AUTHOR]