After returning from our sixth South American trip (16 Nov. 2015/2 Aug. 2016), in a cactusinhabitat.org News dated September 2016, we hoped to update the website with the materials of the last two trips (2013-2014, 2015-2016), for the beginning of 2018. In reality, the processing of the huge amount of data collected in the habitats, in addition to the publication of some wide-ranging articles, namely the synopsis of Parodia Spegazzini s.l., which appeared in Bradleya (2018, 36: 70-161), and the two articles on the genera Parodia s.l. and Echinopsis s.l., created for the special issue of CactusWorld dedicated to South American Cacti (2020, Vol. 38 Special Issue: 1-52), made us postpone the deadlines.
… The present publication brings to 346 the accepted taxa at the specific level and to 46 those at the generic level, compared to 252 and 40 respectively considered in the previous 2013 edition. Through the molecular outcomes we are aware (Nyffeler & Eggli 2010; Barcenas et al. 2011; Schlumpberger & Renner 2012), that most of the genera still recognized within the family Cactaceae de Jussieu simply do not exist in phylogenetic terms, as the morphological differences still used to distinguish them do not correspond to real differences at the genetic level (Nyffeler & Eggli 2010). In this sense, to the cases of Echinopsis s.l., Parodia s.l., Eriosyce s.l., already treated in the previous booklets (Anceschi & Magli 2010, 2013), based on the evidences of Franco et al. (2017) we now also add Cereus s.l. to the macrogenera considered, with the already suspected inclusion of Cipocereus F. Ritter and Praecereus Buxbaum, the second already assimilated by us in Cereus in 2013. The 608 new surveys conducted during the last two trips are documented by 6300 photos, which together with the previous 6500, bring the total images illustrating the taxa in cactusinhabitat.org to 12800.
In the main text of the booklet, Taxonomy (part III), we trace some guidelines which, retracing the milestones of Western philosophical and scientific thought, lead to the current propensity of human mind, in its definitions about something approximately true in nature, to a predisposition to proceed always and only through inductive methods aimed at dissecting the real, and not to the understanding of a totality of the same reality through a deductive and unifying method.
… , we remember that this approach comes from afar. Precisely by the Fathers of Western culture, philosophical, scientific, poetic, ethical, political, etc: the ancient Greeks. Especially with Plato's and Aristotle's approach to knowledge, who, although aware of what the deductive method was, were both "spitters" in their understanding of the world. That is, the sensible being (in Plato and Aristotle) and the intelligible Being (in Plato), were constituted (albeit in a different way in the two doctrines), by a "many". While Parmenides and Plotinus, with their most integral and univocal visions of Being, were the progenitors of a more unifying although anti-phenomenal approach to reality. Through the transition from the Aristotelian qualitative science, to the quantitative one, sustained in the early 1600s by Descartes, Mersenne, and of course Galileo and exemplified by the Baconian principle of the “dissectio naturae”, that “it is better to dissect than to abstract nature” [melius autem est natura secare, quam abstrahere] (Bacon 1620, book 1, section 51), we tried to retrace the achievements gained by this interpretation of reality. Namely the Newton's physics first, and then the achievements of the men of quantum mechanics, remembering that the two great contemporary technological revolutions, that of the transistor (1948) and the laser (1950 c.), they are both progeny of the second. Continuing, we also point out the current "impasse" due to the exclusive use of this approach, highlighting also its subsequent defeats (the string theory, “a theory of everything", the wandering for an inclusion of human mind as part of the measuring apparatus in quantum measurement etc.), and the "divertissements" (such as the search for "exoplanets", for example), sustaining the intelligence fundamental unifying value in the approach to knowledge. Returning to taxonomic science, and to the paradigms that regulate its current use, we point out the limit constituted by the predilection given to the sense of sight in the understanding of the sensible reality that surrounds us, emphasizing that this predilection often leads us to surface interpretations.
The long journeys conducted through the most arid and semi-arid ecosystems on the planet, have made us aware that species are not interested in maintaining an identity through reproductive barriers, but they simply want to continue to exist or to be, transforming to each other in space and time through reproduction and crossing. On the basis of genetic arguments, we underline how a taxonomic science with a more universal vision, can help us to overcome together with many useless names that reassure us so much, also as many useless barriers, in the direction of a more empathic and ethical understanding of the world. Coming back to what we would like, it should be the approach to knowledge, ontological in general and scientific in particular, we believe that true science is based on the intuition of the principles and not on inductive methods, probabilities supported by "solid" mathematical quantities, opinion and relative consensus, i.e. the paradigms dear to contemporary epistemology. To substantiate our hypothesis, we bring the testimonies of three great men: Aristotele (Aristotle, Posterior Analytics, II, 19, 100 b), Albert Einstein (Einstein 1936) and Willi Hennig (Hennig 1966, 128-129), convinced supporters of the fundamental value of intuition as the "principle of principle" (Aristotle, ibidem), of the scientific procedure.
In the conclusions we formulate as a proposal for a preparation for a new method of approach to scientific knowledge, a return to a way of proceeding that favours theoretical-speculative thinking as the basis for understanding reality. An invitation to grasp the visible through reasoning, and the invisible through intuition. For this purpose, a re-reading of the Classics of Western philosophy, also by scientists, physicists included, would probably be a good starting point.