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Noosphere 1922

Noosphere 1922
The noosphere (/ˈnoʊ.əsfɪər/; sometimes noösphere) is the sphere of human thought.[1][2] The word derives from the Greek νοῦς (nous "mind") and σφαῖρα (sphaira "sphere"), in lexical analogy to "atmosphere" and "biosphere".[3] It was introduced by Pierre Teilhard de Chardin in 1922[4] in his Cosmogenesis.[5] Another possibility is the first use of the term by Édouard Le Roy (1870–1954), who together with Teilhard was listening to lectures of Vladimir Vernadsky at the Sorbonne. History of concept[edit] In the theory of Vernadsky, the noosphere is the third in a succession of phases of development of the Earth, after the geosphere (inanimate matter) and the biosphere (biological life). Just as the emergence of life fundamentally transformed the geosphere, the emergence of human cognition fundamentally transforms the biosphere. Teilhard perceived a directionality in evolution along an axis of increasing Complexity/Consciousness. Possible mechanisms[edit] Instances in popular culture[edit]

Related:  What Is "Sustainable Development"?From me to we/consciousnessMousquetaires du numériqueAlchemy

Q&A: NGOs Must Play Key Role in Rio+20 Summit on Sustainable Development UNITED NATIONS, Aug 26, 2011 (IPS) - As the United Nations readies for a major international conference on sustainable development next June in Brazil, non-governmental organisations (NGOs) are preparing to play a key role in the run-up to the summit meeting and are preparing a plan of action to be adopted by world leaders. The Rio+20 conference will take place 20 years after the historic Earth Summit in Brazil in June 1992. Asked about the importance of NGO contributions, Michael G. Renner, senior researcher at the Worldwatch Institute told IPS, "I think the answer is still outstanding. It will depend on how successful NGOs are in ensuring that the conference has adequate visibility in the public eye."

Monism Monism is the philosophical view that a variety of existing things can be explained in terms of a single reality or substance. The wide definition states that all existing things go back to a source which is distinct from them (e.g. in Neoplatonism everything is derived from The One). A commonly-used, restricted definition of monism asserts the presence of a unifying substance or essence. One must distinguish "stuff monism" from "thing monism".[3] According to stuff monism there is only one kind of stuff (e.g. matter or mind), although there may be many things made out of this stuff. According to thing-monism there exists strictly speaking only a single thing (e.g. the universe), which can only be artificially and arbitrarily divided into many things. The term monism originated from Western philosophy,[4] and has often been applied to various religions.

The Phenomenon of Man The Phenomenon of Man (Le phénomène humain, 1955) is a book written by the French philosopher, paleontologist and Jesuit priest Pierre Teilhard de Chardin. In this work, Teilhard describes evolution as a process that leads to increasing complexity, culminating in the unification of consciousness. The book was finished in the 1930s, but was published posthumously in 1955. The Roman Catholic Church initially prohibited the publication of some of Teilhard’s writings on the grounds that they contradicted orthodoxy. The foreword to the book was written by one of the key scientific advocates for natural selection and evolution of the 20th century, and a co-developer of the modern synthesis in biology, Julian Huxley. Summary[edit]

IBON on SDGs: We need alternative development vision after 2015 Paul Quintos of IBON International speaks at a Rio+20 side event. Photo courtesy of IISD RIO DE JANEIRO, June 15, 2012 — Rights for Sustainability (R4S) delegate and IBON International program manager Paul Quintos at a Rio+20 side event put forward the case for a transformative development agenda to replace the Millennium Development Goals (MDGs). Integral (spirituality) Integral thought is claimed to provide "a new understanding of how evolution affects the development of consciousness and culture."[3] It includes areas such as business, education, medicine, spirituality, sports,[14] psychology and psychotherapy.[15] The idea of the evolution of consciousness has also become a central theme in much of integral theory.[16] According to the Integral Transformative Practice website, integral means "dealing with the body, mind, heart, and soul

Synarchism and Rule by Secret Societies, page 1 Partly this is to fit the pronouncements of the American psychic Edgar Cayce (1877-1945), who said that the Sphinx and Pyramids were built by survivors from Atlantis in 10500 BC. But it also fits the view of history used to justify another, very specific - and in our view very alarming - form of occult philosophy. To understand this we have to go back to 19th century France, and a political-occult ideology called Synarchy.

Can we live inside the doughnut? Why the world needs planetary and social boundaries This blog summaries a new Discussion Paper published by Oxfam. It does not represent Oxfam policy, but is intended to encourage public debate in the run-up to the UN conference on sustainable devolpment (Rio+20) in June. When crossing unknown territory, a compass can be pretty handy. Achieving sustainable development for nine billion people has to be high on the list of humanity’s great uncharted journeys. So here’s an idea for a global-scale compass to point us in the right direction (Fig 1). Fig 1.

Symbiosis In a symbiotic mutualistic relationship, the clownfish feeds on small invertebrates that otherwise have potential to harm the sea anemone, and the fecal matter from the clownfish provides nutrients to the sea anemone. The clownfish is additionally protected from predators by the anemone's stinging cells, to which the clownfish is immune. Symbiosis (from Ancient Greek σύν "together" and βίωσις "living")[1] is close and often long-term interaction between two or more different biological species. In 1877, Albert Bernhard Frank used the word symbiosis (which previously had been used to depict people living together in community) to describe the mutualistic relationship in lichens.[2] In 1879, the German mycologist Heinrich Anton de Bary defined it as "the living together of unlike organisms.