Epistemic matrices: can we model the process of systemic modeling of complex thinking?

Complex thinking finds its full expression in the cognitive temporalism modeled within epistemic matrices. We have demonstrated that the concepts and notions developed by E. Morin and J. L. Le Moigne are deeply rooted in cognitive temporalism. The model elucidates Morin’s distinction between dialectics and dialogics.

The model shows that the two poles of a dialogic relationship are linked by a reciprocal function—specifically, a generative function created by inverting the premise and conclusion of the original function that generated one of the dialogic poles.

It demonstrates that Morin’s notion of the "included third" corresponds to the "in-between" space of the matrices—that is, the space between the poles of the dialogic. This "in-between"—capable only of grasping reality without attempting to circumscribe it—is the locus of the included third, the site where logic is suspended, according to Morin.

The model shows that Morin’s order-disorder dialogic must be regulated by a diachrony-construction/synchrony-deconstruction dialogic via the space between their respective poles, in perfect alignment with the ideas of Morin and Le Moigne.

The model demonstrates that Morin’s concept of "uniduality" is a fusion matrix obtained by superimposing the two matrices of a dialogic pair. This uniduality is the realm of the absolute and the timeless.

Since cognitive temporalism necessarily entails psychological stances, the model shows that the "I," the "Me," and the "Self" naturally assume operational roles within the matrices.

Drawing on Stanislas Dehaene’s book *Consciousness and the Brain* (published in French as *Le Code de la conscience*), we have shown that "access to consciousness"—at the neuro-cognitive level—necessarily requires, at the epistemic level, the fusion of poles existing in a dialogic opposition. And that this "internalized" fusion was destined to "externalize" itself within the space between new matrices existing in dialogic opposition.

Finally, we demonstrated that all elements of Morin’s "matrix paradigm of organizational complexity"—specifically regarding auto-eco-organization—were fully embodied by the epistemic matrices.

In line with Piaget and his genetic epistemology, epistemic matrices reveal that understanding is not merely a matter of constructing truths; it is, first and foremost, a process of generating temporalist cognitive structures.

It is worth noting for researchers that epistemic matrices can operationalize all of Le Moigne’s systemic principles.

Conclusion:

•          The temporalist epistemic matrix model enables a meta-perspective on any epistemic concept, regardless of the discipline.

•          Epistemic matrices reveal the cognitive movements at work in the researcher's thinking process.

•          Polarizing thought on any single point within the matrices inevitably entails epistemic incompleteness.

•          Epistemic matrices pose the right questions to researchers working with the complex thinking of Morin and Le Moigne.