Pierre Teilhard de Chardin
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Teilhard de Chardin (tâ-yär´
de shär-dàN´), Pierre
French priest, paleontologist, and
philosopher who maintained that the universe and humankind are evolving toward
a perfect state. His written works include _The Phenomenon of Man_ (first published
Teilhard de Chardin, Pierre
Teilhard de Chardin, Pierre (1881-1955),
French Roman Catholic priest, geologist, paleontologist, and philosopher-theologian,
noted for his evolutionary interpretation of humanity and the universe and his
insistence that such a view is compatible with Christianity. Teilhard
was born near Clermont-Ferrand and received a doctorate in paleontology in 1922
from the Sorbonne in Paris. He took a research position in China, where he remained,
except for a few intervals, for almost 20 years, engaged in paleontological
research and philosophical reflection. He was one of the participants in the
excavation that discovered Peking man. His major work, The Phenomenon
of Man (1955), is an attempt to set forth a comprehensive evolutionary vision
that addresses both scientific and religious interests. With the emergence of
humanity, he argued, evolutionary development entered a new dimension.
From the layer of living things covering the earth has emerged a mind layer
surrounding the earth. This human consciousness generates increasingly complex
social arrangements that in turn give rise to a higher consciousness. This process
culminates in the convergence of the material and the spiritual into a superconsciousness.
Desert : one of the solitudes where _The Divine Milieu_ was elaborated.
- 1904 - Departure to Egypt
- 3 years of Magistracy, geological excursions.
Teilhard's philosophy of "neo-humanism,"
which unites a scientific appreciation of the reality
as a compelling force
of nature (i.e. cosmogenesis) with a metaphysical
understanding of the human condition, has profound meaning for all those concerned
with the future of humanity as we enter the 21st century. As stated by Sir Juilian
Huxley, founder of the modern evolutionary synthesis, "Teilhard...effected a threefold
synthesis-- of the material and physical world with the world of the mind and
spirit; of the past with the future; and of variety with unity, the many with
the one...". Teilhard's vision was truly ahead of his time
and is becoming more relevant
with each passing day. The progressive optimism of his message regarding the future
mental and spiritual evolution of humankind is a necessary palliative to the cynicism,
parochialism and know-nothingism so rampant within modern society.
"No one can deny that a network
(a world network) of economic and psychic affiliations is being woven at ever
increasing speed which envelops and constantly penetrates more deeply within
each of us. With every day that passes it becomes a little more
impossible for us to act or think otherwise than collectively."
Pierre Teilhard de Chardin (1881-1955)
(_The Formation of the Noosphere_,1947)
"The Age of Nations is past. The task
before us now, if we would not perish, is to build the Earth." Teilhard
de Chardin passed away a full ten years before James Lovelock ever proposed the
Hypothesis" which suggests that the Earth is actually a living being, a colossal
biological super-system. Yet Chardin's writings clearly reflect the sense of the
Earth as having its own autonomous personality, and being the prime center and
director of our future -- a strange
attractor, if you will -- that will be the guidingforce
for the synthesis of humankind.
The phrase 'Sense of the Earth'
should be understood to mean the passionate concern for our common destiny which
draws the thinking part of life ever further onward. The only truly natural
and real human unity is the spirit of the Earth. . . .The sense of Earth is
the irresistable pressure which will come at the right moment to unite them
(humankind) in a common passion.
To this end, he suggested that the Earth in its evolutionary
unfolding, was growing a new organ of consciousness, called the noosphere.The
noosphere is analogous on a planetary level to the evolution of the cerebral
cortex in humans. The noosphere is a "planetary thinking network"
-- an interlinked system of consciousness and information,
a global net of self-awareness, instantaneous feedback,
and planetary communication. At the time
of his writing, computers of any merit were the size of a city block, and the Internet
was, if anything, an element of speculative science
fiction. Yet this evolution is indeed coming to pass, and with a rapidity,
that in Gaia time, is but a mere passage of seconds. In these precious moments,
the planet is developing her cerebral cortex, and emerging into self-conscious
awakening. We are indeed approaching the Omega
point that Teilhard de Chardin was so excited about.
Teilhard says that mind and matter
cannot be separated, that there exists only a "mind-matter" analogous to the space-time
of the relativists. All evolution--which
Teilhard calls cosmogenesis--is the history of the increasing complexity of matter,
from elementary particles to human society. At each level of complexity the "inside
of things" is revealed in properties that we call life and (later on) reflective
consciousness. Each stage sees the mind liberating itself from matter. Pushed
to its logical limits, the law of complexity consciousness (the more complex a
system, the more conscious it is) leads to the integration of all consciousnesses
in a single God, the point of convergence of all evolution.
"All pessimistic representations of
the earth's last days - whether in terms of cosmic catastrophe, biological disruptions
or simply arrested growth or senility - have this in common: that they take the
characteristics and conditions of our individual and elemental ends and extend
them 'without correction' to life as a whole. Accident, disease and decrepitude
spell the death of men; and therefore the same applies to mankind.
But have we any right to generalise in this simple way? When an individual disappears,
even prematurely, another is always there to replace him. His loss is not irreparable
from the point of view of the continuation of life. But what about mankind? In
one of his books the great palaentologist Matthew has suggested that if the human
branch disappeared, another thinking branch would soon take its place. But he
does not tell us where this mysterious shoot could be expected to appear on the
tree of life as we know it, and doubtless he would be hard put to it to do so.
If we take the whole of history into consideration, the biological situation seems
to me to be quite otherwise.
Once and once only in the course of its planetary existence
has the earth been able to envelop itself with life. Similarly once and once
only has life succeeded in crossing the threshold of reflection. For thought
as for life there has been just one season. And we must not forget that since
the birth of thought man has been the leading shoot of the tree of life. That
being so, the hopes for the future of the noosphere
(that is to say, of biogenesis, which in the end is the same as cosmogenesis)
are concentrated exclusively upon him as such. How then could he come to an
end before his time,
or stop, or deteriorate, unless the universe committed abortion upon itself,
which we have already decided to be absurd?
In its present state, the world
would be unintelligible and the presence in it of reflection would be incomprehensible,
unless we supposed there to be a secret complicity between the immense and the
infinistesimal to warm, nourish and sustain to the very end - by dint
of chance, contingencies and the exercise of free choice - the consciousness
that has emerged between the two. It is upon this complicity that we must depend.
'Man is irreplacable'. Therefore, however improbable it might seem, 'he must
reach the goal', not necessarily, doubtless, but infallibly. What
we should expect is not a halt in any shape or form, but an ultimate progress
coming at its biologically appointed hour; a maturation and a paroxysm leading
even higher into the Improbable from which we have sprung. It is in this direction
that we must extrapolate man and hominisation if we want to get a forward glimpse
of the end of the world."
- Pierre Teilhard de Chardin,
_The Phenomenon of Man_
- jangle pop track _It's The End
Of The World As We Know It_ MP3
by REM off of _Document_ 12"
according to Bergson and Teilhard. Bergson and Teilhard place the direction ofevolution
over that of entropy . According to Bergson, "all our analyses teach us that life
is an effort to climb the slope that matter descends." Teilhard measures the duration
of evolution by the series of transformations that lead matter, life, and society
toward states of higher complexity. "We are already prepared to observe that life,
taken in its entirety, manifests itself as a current opposed to entropy. ...Life,
contrary to the leveling play of entropy, is the methodical construction of an
organization that ceaselessly grows bigger in the most improbable way." For Teilhard
space-time takes the shape of a cone: the point of the cone is the
outcome of cosmogenesis; God is Omega,
a theory, a system or a hypothesis? It is much more: it is a general condition
to which all theories, all hypotheses, as systems must bow and which they
must satisfy henceforth if they are to be thinkable and true. Evolution is a light
illuminating all facts, a curve that all lines must follow."
Mega-synthesis in the tangential, and
therefore and thereby a leap forward of the radial energies alongthe principal
axis of evolution: ever more complexity and thus ever more consciousness. If that
is what really happens, what more do we need to convince
oursleves of the vital error hidden in the depths ofany doctrine of isolation?
The egocentric ideal of a future reserved for those who have managed to attain
egoistically the extremity of 'everyone for himself' is false
and against nature. No element could move and grow
except with and by all the others with itself.
- _The Phenomenon of Man_
- LET ME EXPLAIN
- THE APPEARANCE OF MAN
- THE DIVINE MILIEU
- THE FUTURE OF MAN
- HOW I BELIEVE
- HYMN OF THE UNIVERSE
- LETTERS FROM A TRAVELLER
- LETTERS TO LEONTINE ZANTA
- THE MAKING OF A MIND
- MAN'S PLACE IN NATURE
- THE PHENOMENON OF MAN
- THE VISION OF THE PAST
- WRITINGS IN TIME OF WAR
- BUILDING THE EARTH
"And now, as a germination of planetary dimensions,
comes the thinking layer which over its full extent develops and intertwines its
fibres, not to confuse and neutralise them but to reinforce them in the living
unity of a single tissue."
Pierre Teilhard de Chardin, S.J.
The Human Phenomenon, 1955
"We only have to look around us to see how complexity and
psychic 'temperature' are still rising: and rising no longer on the scale of the
individual but now on that of the planet. This indication is so familiar to us
that we cannot but recognize the objective, experiential, reality of a transformation
of the planet 'as a whole.'"
Pierre Teilhard de Chardin, S.J. The Heart of Matter, 1950
Teilhard is the only hope that
catholic and christian organizations have of redeeming their vile and insipid
history of intolerance, mass killings and genocide. he is the only link
to an outdated thought system that has any relevance.
he was ostracized by both the scientific and religious communities, which makes
- "Let us lift our vision high
enough to dominate the problem."
- "The time
will come when Humankind will have to make a choice between suicide and adoration."
track _O.O.B.E._ by The
Orb off of _U.F.O.rb_
sample: "there's a third world... a world of objective
contents of thoughts... pierre teilhard de chardin calls this..."
Globe, Clothing Itself With A Brain_