Naturaglia - Uma Introdução

This article enunciates the foundations of Naturaglia, a philosophical project proposing the reunification, under a common designation, of five disciplines fragmented by modernity: natural science, natural philosophy, natural history, natural law, and natural theology. Alongside them, the music of the spheres is identified not as a sixth discipline but as the transversal harmonic principle — the basso ostinato upon which the variations of the system unfold. The ensemble of these disciplines is named Naturabilia, a Latin term designating the things belonging to nature, which nature produces, reveals, and prescribes. Naturaglia names the project of transmission and creative variation of these Naturabilia, in formal analogy to the musical passacaglia. The article demonstrates that the five disciplines form a system — rather than an arbitrary collection — because each, when pursued to the limit of its own questions, internally generates the questions of the others: science, by presupposing the intelligibility of the cosmos, generates the philosophical question; philosophy, by investigating ultimate causes, generates the theological question; law, by grounding its norms, requires the anthropology furnished by natural history; and so forth. The article reconstructs the historical lineage of the project — from Philo of Alexandria to the Ikhwan al-Safa, from Maimonides to Thomas Aquinas, from Jung to Edgar Morin — and incorporates Mikhail Bakhtin's metalinguistics as a theory of dialogic transmission, simultaneously resolving the problems of historicist relativism, syncretism, and natural language as a repository of sedimented wisdom. The distinction between reason and faith is maintained with methodological rigour: the Naturabilia constitute the domain of natural reason; faith, of universalist character, receives what reason prepares but does not consummate. The Marian argument — grounded in the Stabat Mater — is presented as the paradigmatic case of the convergence of the five Naturabilia, structured in three steps that make explicit precisely where reason ends and faith begins. The article directly engages Hume's and Kant's objections, indicating the lines of response available in the Aristotelian-Thomistic tradition and in contemporary analytic philosophy. The project explicitly distances itself from esoteric perennialism and dissolving syncretism, placing itself within the tradition of classical philosophia perennis as articulated by Leibniz and Agostino Steuco, and acknowledges the limits of its Abrahamic scope as methodological delimitation rather than a claim to exhaustiveness.