This paper defines a theoretical framework aiming to support the actions and reflections of researchers looking for a “method” in order to critically conceive the complexity of a scientific process of research. First, it starts with a brief overview of the core assumptions framing Morin’s “paradigm of complexity” and Le Moigne’s “general system theory.” Distinguishing “methodology” and “method,” the framework is conceived based on three moments, which represent recurring stages of the spiraling development of research. The first moment focuses on the definition of the research process and its sub-systems (author, system of ideas, object of study and method) understood as a complex form of organization finalized in a specific environment. The second moment introduces a matrix aiming to model the research process and nine core methodological issues, according to a programmatic and critical approach. Using the matrix previously modeled, the third moment suggests conceiving of the research process following a strategic mindset that focuses on contingencies, in order to locate, share and communicate the path followed throughout the inquiry. Relevance: This paper provides the readers with a constructivist methodology of research inspired by Morin’s paradigm of complexity and Le Moigne’s general system theory.

In the following text I propose a certain view of historiography of philosophy. My starting point will be the analysis of Richard Rorty regarding the historiography of philosophy. The first part will discuss Rorty’s text and the differences between various ways of approaching the history of philosophy. Rorty’s text is important because it reveals a lack of unitary vision when we are speaking about the best way in which we can write history of philosophy. This lack of unity implies that there are different frames of thinking historiography so we are entitled to say that the clashes between visions constitutes a whole new area of inquiry which we can call “the philosophy of historiography.” The following step is to distinguish the philosophy of historiography from the philosophy of history. We will see then, that one of the most important questions of philosophy of historiography is: what is philosophy? Before we start writing the history of philosophy, we should ask ourselves what is our view about the nature of philosophy. Following the French philosophers Gilles Deleuze and Felix Guattari, my view is that philosophy is essentially “the art of creating concepts.” Viewing the philosophy in this way implies that the history of philosophy is a history of concepts. Since the concepts are constructed entities, and not discovered things, it follows that viewing the history of philosophy in this way, forces us to adopt a constructivist approach.

Key words: historiography of philosophy, philosophy of historiography, philosophy of history, constructivism, art of concept creation

This proposal is based on a view of the ASC as a system that consists of an organism that exists in, and operates purposefully on an environment. We propose changes to the organism and its environment. Our first proposal changes the structure of the ASC organism to make it explicitly and functionally second-order cybernetic. The second proposal changes the environment of influence of the ASC organism.

This paper aims at shedding light on what students can “construct” when they learn science and how this construction process may be supported. Constructivism is a pluralist theory of science education. As a consequence, I support, there are several points of view concerning this construction process. Firstly, I stress that constructivism is rooted in two fields, psychology of cognitive development and epistemology, which leads to two ways of describing the construction process: either as a process of enrichment and/or reorganization of the cognitive structures at the mental level, or as a process of building or development of models or theories at the symbolic level. Secondly, I argue that the usual distinction between “personal constructivism” (PC) and “social constructivism” (SC) originates in a difference of model of reference: the one of PC is Piaget’s description of “spontaneous” concepts, assumed to be constructed by students on their own when interacting with their material environment, the one of SC is Vygotsky’s description of scientific concepts, assumed to be introduced by the teacher by means of verbal communication. Thirdly, I support the idea that, within SC, there are in fact two trends: one, in line with Piaget’s work, demonstrates how cooperation among students affects the development of each individual’s cognitive structures; the other, in line with Vygotsky’s work, claims that students can understand and master new models only if they are introduced to the scientific culture by their teacher. Fourthly, I draw attention to the process of “problem construction” identified by some French authors. Finally, I advocate for an integrated approach in science education, taking into account all the facets of science learning and teaching mentioned above and emphasizing their differences as well as their interrelations. Some suggestions intended to improve the efficiency of science teaching are made.

Key words: science learning science teaching, personal constructivism, social constructivism, cooperation, enculturation, problem construction.

The paper deals with Aristotelian logic as the special case of more general epistemology and sociology of both science and common sense. The Aristotelian principles of identity, of noncontradiction, and of excluded middle are to be supplemented by the secondorder cybernetic, or cybernEthic principles of paradox, of ambivalence, and of control. In this paper we collect some ideas on how to evaluate the scope of Aristotelian logic with respect to the laws of thought they tried to determine and to do so within the historical moment of the impact of the invention of writing possibly triggering this determination. We look at some modern doubts concerning these laws and discovering an understanding of complexity that is not to be resumed under any principle of identity. The invention of sociology, epistemology, and the mathematics of communication follow suit in focusing not only on the observer but more importantly on the distinction between observers to further contextualize any talk of identities and operationalize both talk and fact of contradiction, paradox, and ambivalence.

Key words: Aristotle, Spencer-Brown, distinction, form, logic, mathematics, pistemology, sociology

Constructivism is an approach to knowledge and learning that focuses on the active role of knowers. Sanchez and Loredo propose a classification of constructivist thinkers and address what they perceive to be internal problems of present-day constructivism. The remedy they propose is a return to the genetic constructivism of James Mark Baldwin, Jean Piaget and Lev Vygotsky. In this article we first raise the question of whether thinkers like Baldwin, Vygotsky, Maturana and Varela are adequately depicted as constructivists, and subsequently argue that constructivism is caught in an overly epistemic version of the subject/object dichotomy. We then introduce a genetic logic that is not based on the Hegelian dialectics of negation and mediation, but rather on the idea of the recursive consensual coordination of actions that give rise to stylized cultural practices. We argue that a genuinely genetic and generative psychology should be concerned with the multifarious and ever-changing nature of human “life” and not merely with the construction of knowledge about life. Relevance: The article deals with perceived “internal” problems of constructivist approaches and proposes a genetic and generative psychology that is centrally concerned with human life-as-lived and not merely with life-as-known. The article furthermore raises the question whether key thinkers like Vygotsky, Maturana and Varela and are adequately depicted as constructivists.

Key words: Constructivism, genetic logic, generativity, expressivism, enactivism.

This paper is a discussion of the sustainability of a concept of “world” compatible with the “operative constructivism” and the operative conception of observation of systems theory of according to Niklas Luhmann. The paper scrutinizes the concepts of observation of H. von Foerster, H. Maturana, G. Günther and N. Luhmann, providing the general framework of “operative constructivism.” Particularly, the paper will focus on N. Luhmann’s understanding of the role of observation in the constitution of the self-reference of the social systems of the modern society. The case of the “systems of art” will be briefly inspected. What place shall we concede to the idea of an “objective” world, according to the systems theory? Are systems “objective”? According to N. Luhmann, for the description of systems only operations are “objective.” However, an operation is not an entity, which means that we need to depict a new kind of “objects,” very different from the ’thing-objectivity” of the ancient metaphysics and different from the Cartesian concept of “res.” What does objectivity mean according to systems theory? This question was at stake in the formulation of N. Luhmann’s Die Gesellschaft der Gesellschaft: Society is “weder Subjekt noch Objekt.” This paper attempts to address this formula. Relevance: The paper deals with the epistemological explanation of second-order observations in social systems according to Niklas Luhmann’s systems theory. It clarifies the world vision of the constructivism movement.

ICT does not have the ability to integrate into the daily life of its users owing to its lack of both consensual communication commands and social skill. The daily use of multiple ICTs imposes dysfunctional communications on its users. This paper highlights the limits and dangers of ICT and focuses on its non-neutral nature. A first-order change is presented in the form of a communications secretary by introducing a top down approach to ICT centered on the end user’s needs. This change is required for humans to take responsibility for their place in the ICT link instead of passively being conditioned by the goals of technology, thus enabling a second-order shift to occur by changing the rules of ICT and hence the system itself.

Key words: ICT, communication, design, interruption, technology

Between 1984 and his death in 1998, German sociologist Niklas Luhmann developed a comprehensive theory of what he called autopoietic or self-referential systems. He worked out this approach both at the level of a social system as a whole and at the level of various social subsystems, such as state, economy, science, religion, education, art, family, and – the concern of the present article – law. My particular topics in this critical introduction to Luhmann’s theory are (a) its relation to more standard legal theory, (b) foundational or self-referential problems in law, and (c) the problem of law’s relation to other social spheres, especially politics and the economy.

Key words: luhmann, autopoiesis, social systems, self-reference.