Pierre Teilhard de Chardin’s Phenomenology of the Noosphere

Although Pierre Teilhard de Chardin (1881–1955) was thoroughly trained in philosophy and theology, he was first and foremost a paleoanthropologist, directly involved in the discovery of Homo erectus pekinensis (“Sinanthropus”) in China in the 1920s and 1930s. He came from a Catholic aristocratic background, was ordained a priest in 1911, survived World War I (as a stretcher-bearer, distinguished with the Legion of Honour), joined the Jesuit Order, conducted paleoanthropological field work during the interbellum, and became entangled in a conflict with his Jesuit superiors (over pantheism and the concept of original sin) until his death in New York (in exile more or less). When his writings were published (shortly after his death, as his superiors forbade publication during his lifetime), he quickly became an intellectual celebrity. Currently, he is credited with having anticipated Gaia theory (King, 2006), the global village concept (McLuhan, 1962), the Internet (Barlow, 1992; Cobb, 1998), the WWW (Garreau, 2005, p. 256; Greenfield, 2014, p. 9), transhumanism (Delio, 2014; Steinhart, 2008), the “global brain” (Stock, 1993), and the Anthropocene (e.g. Crutzen, 2002; Steffen et al., 2011).

Systems-Thinking Framework for Renewables-Powered World

Humans has experienced energy transitions throughout its history and the current transition from fossil energy to renewable energy is the latest example. But this latest example is different: rather than resulting from scarcity, this energy transition results from the threat of global warming—which is generally attributed to the short-term increasing of carbon dioxide in the atmosphere but also to the long-term heat threat posed by a warming Sun, according to the Gaia theory. Perspective appreciation of the nature of this combination necessitates for us to take a systems-thinking about the Earth system as a whole rather than the standard narrative of technical solution to our problem (of how to convert a small part of the abundant solar energy [including wind energy] into useful energy). Only by framing the energy transition as a part of dealing with the existential threat of global warming as heat threat, we are capturing the right perspective. Rather than any shortfall of energy—increasing carbon dioxide, heat threat, and collapse of Earth’s ecosystems are the real threats. Cognizant of these is the beginning for humans to seize solutions to deal with the threats before it is too late.

Ecology, physics, process philosophies, Buddhism, Daoism, and language: A case study of William Golding’s The Inheritors and Pincher Martin

Much has been written about the ecological perspectives of Buddhism and Daoism, as examples of philosophies which emphasize process, impermanence, interconnectedness, and compassion for nature. And the interconnectedness of the various elements of the biosphere and the Earth’s crust is the basis of ecological Gaia theory. Some physicists and process philosophers have drawn attention to the inadequacies of European languages to represent the world of quantum reality, radical undifferentiated wholeness and interconnectedness, and the dynamism and uncontrollability of the material world. Notable among these were physicists David Bohm and David Peat, who looked to Blackfoot, an Algonquin language of North America, for a better representation of the natural world as interacting processes. This article explores some of the commonalities between Buddhism/Daoism, process philosophies, modern physics and ecological theory. It then addresses the question of the affordances different languages and grammars provide for a deep ecological representation in tune with quantum physics and Buddhism/Daoism. The climax of the article starts with the work of Michael Halliday on the local grammar of William Golding’s The Inheritors (Golding, William. 1961 [1955]. The Inheritors. London: Faber), and performs a similar grammatical analysis of two passages from Golding’s later work Pincher Martin (Golding, William. 1956. Pincher Martin. London: Faber). It concludes that the Neanderthal mind style and life style in The Inheritors and the world of the drowning Pincher Martin are represented in a grammatical style more appropriate for a Buddhist/Daoist/quantum physics/deep ecological worldview of human interaction with the natural world.

Gaia the artist -- towards a unified higher-dimensional paradigm of life and beauty

<p><span>The Gaia hypothesis as an ecological hypothesis is proposing that the biosphere and the physical components of the Earth (atmosphere, cryosphere, hydrosphere and lithosphere) are closely integrated to form a complex interacting system that maintains the climatic and biogeochemical conditions on Earth in a preferred homeostasis. Although successful within the current scientific paradigm the explanation of „planetary sentience, or sensitivity“ becomes extremely difficult. As Hegel said, pure truth about nature is only perceivable by a poetic method.</span></p><p><span>Therefor we are proclaiming Gaia, the Earth as a female artist -- as advocated by 16th century scholar Giordano Bruno. This would imply to include such nonscientific categories as beauty, creativity and cosmic consciousness. Hence a unified Gaia theory would require a new scientific paradigm.</span></p><p><span>Based on a previously proposed higher dimensional spacial model  (Gaia 5.0) as „pattern that connects“ that explains the Earth’ intrinsic dynamics we aim to extend<span>  </span>our concept to the question of cognition and planetary sentience, or sensitivity. </span></p><p><span>Hence we claim that  Gaia theory needs an extension of categories in order to understand the full scope of this spectacular place of livelihood and beauty. </span></p><p><span>Therefor we examine he prevalent relational biology that tries to overcome Newtonian point mechanics by relying on Aristotle’s „formal causes“ of the autopoietic organization and (M,R)-system as conceptualized by R. Rosen who refers to a mathematical structure, e.g. mapping of functions. Distinct to differential geometry we suggest as previously introduced higher dimensional geometrical framework (Gaia 5.0) a hyper-Euclidean geometry that allows to understand complex systems based on group theory providing all kinds of symmetries in nature based on a spacial continuum. </span></p><p><span>As a consequence we must not rely on thermodynamic premisses and life and tornados don’t belong to the same class of naturally complex systems. Instead we refer to Schrödinger’s description of a living cell as 4-dimensional entity. Based on complex number spaces we may seek<span>  </span>for further distinctions of processes and define ordered structures based on number theory.</span></p><p><span>Based on this we try to understand anticipatory systems by assigning Bayesian networks to (hyper-) complex number spaces. -- Hence Gaia is not playing dice but takes a <em>random walk in Monte Carlo</em>.</span></p>

Gaia Theory: Between Autopoiesis and Sympoiesis

The article discusses the development of the Gaia Hypothesis as it was defined by James Lovelock in the 1970s and later elaborated in his collaboration with biologist Lynn Margulis. Margulis’s research in symbiogenesis and her interest in Maturana and Varela’s theory of autopoiesis helped to reshape the Gaia theory from a first-order systems theory to second-order systems theory. In contrast to the first-order systems theory, which is concerned with the processes of homeostasis, second-order systems incorporate emergence, complexity and contingency. In this respect Latour’s and Stengers’s takes on Gaia, even defining it as an “outlaw” or an anti-system, can be interpreted as specific kind of systems thinking. The article also discusses Haraway’s interpretation of Gaia in terms of sympoiesis and argues that it presents a major reconceptualization of systems theory.

7. Ecology in culture

The science of ecology is often conflated with environmentalism. ‘Ecology in culture’ looks at the transfer of ecological insights to moral and political fields. Has ecological science enabled us to develop an ecological conscience that will help the planet withstand unprecedented environmental challenges? Transformative movements include Gaia Theory (the idea of the earth as a living, self-regulating organism); Deep Ecology (a movement that disregards a human-centred approach); Cultural Ecology (which advocates for our environment’s ability to sustain culture); and Sacred Ecology (a new perspective on how to interact with nature and the elements. To restore environmental health, should we rebuild a cultural ecology?

Analisis Pengaruh Pertanian Global terhadap Pelanggaran HAM (Studi Kasus Pertanian Rumah Kaca El Ejido)

According to the ancient Greek history, Gaia was the goddess of the earth. This concept reflected in traditional agriculture system that depends on nature and brings limitations. However, with the evolution of human’s understanding of surrounding environment and natural resources has changed the way of agriculture. The creation of The World Trade Organization (WTO) appears to achieve free market and to removing all economic boundaries among nations through the free market. Subsequently, the concept of Food Security becomes important. This brings effect in agriculture sector where all nations increase their food production in order to compete in global market. As the consequences cultural and ecological diversity are considered as obstacles and exploited to achieve economic progress that leads to poverty and hunger. On the other hand, our environment will damage and no longer sustainable for our generation in the future. Along these lines, globalization does not always refer to overall development but also threatens human security. This paper will examine how globalized agriculture threatens human security in four parts. Firstly, it will give the highlight of globalized agriculture concept along with the explanation about Gaia theory that was formulated by James E. Lovelock. Then, it will examine the condition of greenhouse farm in Almeria, Spain. Furthermore, this paper will conclude the link between globalized agriculture and human security with Gaia theory point of view. In the end, this paper will purpose a solution for sustainable agriculture.

Home and Away

This article examines the reinvigoration of outer space imaginaries in the era of global environmental change, and the impacts of these imaginaries on Earth. Privatized space research mobilizes fears of ecological, political, or economic catastrophe to garner support for new utopian futures, or the search for Earth 2.0. These imaginaries reflect dominant global discourses about environmental and social issues, and enable the flow of earthly resources toward an extraterrestrial frontier. In contrast, eco-centric visions emerging from Gaia theory or feminist science fiction project post-earthly life in terms that are ecological, engaged in multispecies relations and ethics, and anticapitalist. In these imaginaries, rather than centering humans as would-be destroyers or saviors of Earth, our species becomes merely instrumental in launching life—a multispecies process—off the planet, a new development in deep evolutionary time. This article traces these two imaginaries and how they are reshaping material and political earthly life.