The history of Metaphysics goes hand in hand with the history of Western thought, being closely intertwined with that of science and culture. In its broadest sense, it consists in the study of “being as a being”. However, each of the doctrines or reflective moments devoted to this research have added new questions and objects of study. ?????. In its classic origins, Metaphysics consisted in an over-examination of the suprasensible world that would be the umbrella of all the developments by other sciences (“Aristotelian moment”), metaphysical investigations later became a Siamese sister of Theology and a knowledge that regulated all the others (“Tomist moment”). In the next stage, Metaphysics comes to be constituted as an autonomous knowledge and also related to theology which provides Metaphysic with fundamental structures (“Suarezian moment”). In a first movement of Modernity, Metaphysics is subtly dissociated from Theology and located, from the methodological point of view, “before”, i.e. no longer “after” the sciences, as the foundation of all knowledge - and in direct relation with Physics (“Cartesian moment”). The success of modern natural philosophy questions the principles under which metaphysics has hitherto been set and, for this reason, physics becomes the methodological model for a metaphysics that can be presented as a science (“critical moment”). Due to the pairing of other sciences to Physics and its “experimental method”, and its incompatibility of the second with any supersensible knowledge, Metaphysics, as an area of ​​questioning, becomes a “non-scientific”, i.e. a “irrational” or mere “superstition” (“positivist moment”). With the contemporary proliferation of the historical school and its unconditional defense of the relativity of all knowledge, including the scientific one, metaphysics becomes an artefact of culture, an individual reliquary of opinions which even they might seem interesting, they cannot be subject to a rational investigation. It is not surprising, then, that the author of one of the greatest books of Metaphysics of the twentieth century, The Creative Evolution (1907), though intertwining his intuitions with the results of the scientific theories of life by that time, Bergson was awarded the Literature Nobel Prize (1927) by his contemporaries: as if a book on Metaphysics only be worth rewarding because of the style and imagination of the writer.

Despite this, several original and influential studies in contemporary thought have been answering to metaphysical questions while some studies aim to return to them, others to challenge them, but all of them aim to rethink metaphysical questions. The fact that an influential work such as Philosophical Investigations [Tractatus Logico-Philosophicus] proposes a continuous “language therapy” by which we can get rid of the pseudoproblems neglected by Philosophy (i.e. by “Metaphysics” as understood by the author) clearly shows how these unusual questions about Being as such or the first principles stimulate current thinking. Beyond the interest of those who study these themes directly, the repercussions of these works in several areas, such as Literature pseudoproblems, Linguistics, Anthropology, Cognitive Psychology, Law, Biology, among others, confirm that the issues addressed by them were able to influence the contemporary culture and, in some cases, also lead it in new directions. With a proposal that has Metaphysics as a main subject, the Interdisciplinary Programme aims to address metaphysical issues in consonance with sciences and cultures that also address them, i.e. that were developed because of these problems. Scientific questions and, in general, “cultural” questions are currently covered by several disciplinary fields. Thus, thinking together the metaphysical, scientific and cultural problems requires an effort that goes beyond the methodological limits of each of them.