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7 lezioni sul pensiero globale
Le nostre conoscenze sull’umano, sulla vita, sull’universo, sono in piena espansione. Sono anche separate e disperse. Come legarle fra loro? Come affrontare problemi che sono nello stesso tempo complessi, fondamentali, intellettuali e vitali? Come situarci nell’avventura della vita e in quella dell’universo, tenendo conto del fatto che l’umano è interno all’universo e l’universo è interno all’umano? La risposta di Edgar Morin è luminosa di intelligenza e accessibile a tutti.
L’autore ci invita a “pensare globale”, cioè a considerare l’umanità nella sua natura “trinitaria”, poiché ciascuno è nello stesso tempo un individuo, un essere sociale e una parte della specie umana.
L’umanità è trascinata nella corsa sfrenata della mondializzazione: la riflessione di Morin ci propone di scrutare il suo futuro senza cedere alla facilità dei luoghi comuni né alle ingiunzioni dell’attualità.
L’autore ci invita a “pensare globale”, cioè a considerare l’umanità nella sua natura “trinitaria”, poiché ciascuno è nello stesso tempo un individuo, un essere sociale e una parte della specie umana.
L’umanità è trascinata nella corsa sfrenata della mondializzazione: la riflessione di Morin ci propone di scrutare il suo futuro senza cedere alla facilità dei luoghi comuni né alle ingiunzioni dell’attualità.
- GenresEducation
126 pages, Paperback
First published September 3, 2015
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About the author
Edgar Morin
419 books374 followersEdgar Morin (born Edgar Nahoum) is a French philosopher and sociologist who has been internationally recognized for his work on complexity and "complex thought," and for his scholarly contributions to such diverse fields as media studies, politics, sociology, visual anthropology, ecology, education, and systems biology. He holds degrees in history, economics, and law. Though less well known in the United States due to the limited availability of English translations of his over 60 books, Morin is renowned in the French-speaking world, Europe, and Latin America.
At the beginning of the 20th century, Morin's family migrated from the Greek town of Salonica to Marseille and later to Paris, where Edgar was born. He first became tied to socialism in connection with the Popular Front and the Spanish Republican Government during the Spanish Civil War.
When the Germans invaded France in 1940, Edgar fled to Toulouse, where he assisted refugees and committed himself to Marxist socialism. As a member of the French Resistance he adopted the pseudonym Morin, which he would use for the rest of his life. He joined the French Communist Party in 1941. In 1945, Morin married Violette Chapellaubeau and they lived in Landau, where he served as a Lieutenant in the French Occupation army in Germany.
In 1946, he returned to Paris and gave up his military career to pursue his activities with the Communist party. Due to his critical posture, his relationship with the party gradually deteriorated until he was expelled in 1951 after he published an article in Le Nouvel Observateur. In the same year, he was admitted to the National Center of Scientific Research (CNRS).
Morin founded and directed the magazine Arguments (1954–1962). In 1959 his book Autocritique was published.
In 1960, Morin travelled extensively in Latin America, visiting Brazil, Chile, Bolivia, Peru and Mexico.He returned to France where he published L'Esprit du Temps.
That same year, French sociologist Georges Friedmann brought him and Roland Barthes together to create a Centre for the Study of Mass Communication that, after several name-changes, became the Edgar Morin Centre of the EHESS, Paris.
Beginning in 1965, Morin became involved in a large multidisciplinary project, financed by the Délégation Générale à la Recherche Scientifique et Technologique in Plozévet.
In 1968, Morin replaced Henri Lefebvre at the University of Nanterre. He became involved in the student revolts that began to emerge in France. In May 1968, he wrote a series of articles for Le Monde that tried to understand what he called "The Student Commune." He followed the student revolt closely and wrote a second series of articles in Le Monde called "The Revolution without a Face," as well as co-authoring Mai 68: La brèche with Cornelius Castoriadis and Claude Lefort.
In 1969, Morin spent a year at the Salk Institute for Biological Studies in La Jolla, California.
In 1983, he published De la nature de l’URSS, which deepened his analysis of Soviet communism and anticipated the Perestroika of Mikhail Gorbachev.
Morin was married to Johanne Harrelle, with whom he lived for 15 years.
In 2002, Morin participated in the creation of the International Ethical, Scientific and Political Collegium.
In addition to being the UNESCO Chair of Complex Thought, Morin is known as a founder of transdisciplinarity and holds honorary doctorates in a variety of social science fields from 21 universities (Messina, Geneva, Milan, Bergamo, Thessaloniki, La Paz, Odense, Perugia, Cosenza, Palermo, Nuevo León, Université de Laval à Québec, Brussels, Barcelona, Guadalajara, Valencia, Vera Cruz, Santiago, the Catholic University of Porto Alegre, the Universidade Federal do Rio Grande do Norte, and Candido Mendes University Rio de Janeiro.
The University of Messina in Sicily, Ricardo Palma University in Lima, and the Centre National de la Recherche Scientifique (CNRS), the French National Research Center in
At the beginning of the 20th century, Morin's family migrated from the Greek town of Salonica to Marseille and later to Paris, where Edgar was born. He first became tied to socialism in connection with the Popular Front and the Spanish Republican Government during the Spanish Civil War.
When the Germans invaded France in 1940, Edgar fled to Toulouse, where he assisted refugees and committed himself to Marxist socialism. As a member of the French Resistance he adopted the pseudonym Morin, which he would use for the rest of his life. He joined the French Communist Party in 1941. In 1945, Morin married Violette Chapellaubeau and they lived in Landau, where he served as a Lieutenant in the French Occupation army in Germany.
In 1946, he returned to Paris and gave up his military career to pursue his activities with the Communist party. Due to his critical posture, his relationship with the party gradually deteriorated until he was expelled in 1951 after he published an article in Le Nouvel Observateur. In the same year, he was admitted to the National Center of Scientific Research (CNRS).
Morin founded and directed the magazine Arguments (1954–1962). In 1959 his book Autocritique was published.
In 1960, Morin travelled extensively in Latin America, visiting Brazil, Chile, Bolivia, Peru and Mexico.He returned to France where he published L'Esprit du Temps.
That same year, French sociologist Georges Friedmann brought him and Roland Barthes together to create a Centre for the Study of Mass Communication that, after several name-changes, became the Edgar Morin Centre of the EHESS, Paris.
Beginning in 1965, Morin became involved in a large multidisciplinary project, financed by the Délégation Générale à la Recherche Scientifique et Technologique in Plozévet.
In 1968, Morin replaced Henri Lefebvre at the University of Nanterre. He became involved in the student revolts that began to emerge in France. In May 1968, he wrote a series of articles for Le Monde that tried to understand what he called "The Student Commune." He followed the student revolt closely and wrote a second series of articles in Le Monde called "The Revolution without a Face," as well as co-authoring Mai 68: La brèche with Cornelius Castoriadis and Claude Lefort.
In 1969, Morin spent a year at the Salk Institute for Biological Studies in La Jolla, California.
In 1983, he published De la nature de l’URSS, which deepened his analysis of Soviet communism and anticipated the Perestroika of Mikhail Gorbachev.
Morin was married to Johanne Harrelle, with whom he lived for 15 years.
In 2002, Morin participated in the creation of the International Ethical, Scientific and Political Collegium.
In addition to being the UNESCO Chair of Complex Thought, Morin is known as a founder of transdisciplinarity and holds honorary doctorates in a variety of social science fields from 21 universities (Messina, Geneva, Milan, Bergamo, Thessaloniki, La Paz, Odense, Perugia, Cosenza, Palermo, Nuevo León, Université de Laval à Québec, Brussels, Barcelona, Guadalajara, Valencia, Vera Cruz, Santiago, the Catholic University of Porto Alegre, the Universidade Federal do Rio Grande do Norte, and Candido Mendes University Rio de Janeiro.
The University of Messina in Sicily, Ricardo Palma University in Lima, and the Centre National de la Recherche Scientifique (CNRS), the French National Research Center in
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Displaying 1 - 9 of 9 reviews
March 18, 2022
Edgar Morin (° 1921) was a big gap in my knowledge, until I learned that he is one of the most important French thinkers of the second half of the last century. A classically-trained sociologist and philosopher, father and promoter of the systems- and complexity theory, and always very socially engaged, in recent years especially in ecological sense. You can compare him with his friend, the equally brisk Stéphane Hessel (1917-2013). In the mean time Morin has passed the 100-year treshold, and still is thriving, publishing his thoughts.
This book (in English: 'Thinking globally. Man and his universe') is an edited text of six conferences Morin gave in Paris, in 2015, when he was already 94! After some research I found that Morin actually issued similar booklets the last few years, each with a call to humanity to contemplate the future and radically change tack! From this you can safely understand that this book is rather a pamphlet, with a very instructive tone, and strewn with concepts that French philosophers are so fond of, such as a plea for a renewed humanism and a remarkable apology of the nation-state. All presented on a layer of anti-capitalism and especially anti-neoliberalism, with elements of cultural pessimism (the decay of the educational system for example).
But we would not do justice to Morin by setting him aside as just a fashionable bullhorn. On the contrary, if you look past his bombardment of propositions, there’s something authentic in this book, an own message that really appealed to me. It's his constantly repeated plea to move away from thinking in terms of reductionist certainties and instead make place for uncertainty and the unexpected, that resonated. Morin refers to the elaborate philosophical current of systems theory, which I unfortunately knew far too little about at the time I read this. The term 'systems theory' sounds very rigid, but it's just the opposite, it aims to do justice to the complexity of the (human) reality by focusing on what are called emergents and deviations. This should ultimately lead to a better understanding of reality, and thus to a more efficient way to act in that reality.
In this booklet Morin tries to apply the principles of this theory to the great challenges of our time, and thus to show what options we have. Of course in such a short book all that remains a bit superficial, but the least I can say about it, is that it’s very intruiging and interesting. And above all, it does give a hint of optimism in dark times. Because that is the contagious thing about this book: a 94-year-old man that bluntly says that we are only at the beginning of the possibilities of the human mind, just to cite his closing words: "Nous vivons le commencement d'un commencement"/"we live the start of a beginning". Maybe I should now try Morin’s bigger work.
This book (in English: 'Thinking globally. Man and his universe') is an edited text of six conferences Morin gave in Paris, in 2015, when he was already 94! After some research I found that Morin actually issued similar booklets the last few years, each with a call to humanity to contemplate the future and radically change tack! From this you can safely understand that this book is rather a pamphlet, with a very instructive tone, and strewn with concepts that French philosophers are so fond of, such as a plea for a renewed humanism and a remarkable apology of the nation-state. All presented on a layer of anti-capitalism and especially anti-neoliberalism, with elements of cultural pessimism (the decay of the educational system for example).
But we would not do justice to Morin by setting him aside as just a fashionable bullhorn. On the contrary, if you look past his bombardment of propositions, there’s something authentic in this book, an own message that really appealed to me. It's his constantly repeated plea to move away from thinking in terms of reductionist certainties and instead make place for uncertainty and the unexpected, that resonated. Morin refers to the elaborate philosophical current of systems theory, which I unfortunately knew far too little about at the time I read this. The term 'systems theory' sounds very rigid, but it's just the opposite, it aims to do justice to the complexity of the (human) reality by focusing on what are called emergents and deviations. This should ultimately lead to a better understanding of reality, and thus to a more efficient way to act in that reality.
In this booklet Morin tries to apply the principles of this theory to the great challenges of our time, and thus to show what options we have. Of course in such a short book all that remains a bit superficial, but the least I can say about it, is that it’s very intruiging and interesting. And above all, it does give a hint of optimism in dark times. Because that is the contagious thing about this book: a 94-year-old man that bluntly says that we are only at the beginning of the possibilities of the human mind, just to cite his closing words: "Nous vivons le commencement d'un commencement"/"we live the start of a beginning". Maybe I should now try Morin’s bigger work.
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October 21, 2024This is not a study but an engaging pamphlet about the changes we have to make in order to make the world a better place. It is appealing because the author is 94 years old and can afford to say the truth bluntly. One of the things that really appealed to me was the itinerant stress he laid on uncertainty in history: the past is full of disruptions, of surprising events and evolutions, deviances etc., and we have to be more aware of that. A great lesson!
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December 26, 2024È un saggio molto breve che racconta menzionando, non approfondendo perché in realtà i fatti enunciati parlano da sé. Quali sarebbero queste sette lezioni che avrebbero determinato un pensiero compatibile al resto del mondo? Una, che l'individuo umano è consapevole di dipendere da una conoscenza collettiva che funziona solo se si evolve in maniera organizzata. Un'altra, che questa evoluzione era prevista dal primo uomo con cervello, un organo che lo avrebbe obbligato a interpretarlo. Una terza lezione, che l'uomo in realtà non si comportava all'inizio come un uomo fino a quando iniziò ad atteggiarsi da "umano". Per il resto il libro è un racconto del passaggio silenzioso fino alla voce del linguaggio, che ha concesso all'umanità la capacità di riflettere sulla verità della creazione come metodo della coscienza. Adesso il futuro dipende dall'esito della conoscenza complessa perfezionata dalla macchina, in quanto a strumento di precisione e non come guida sull'immortalità di uno spirito libero che è all'interno di un corpo. Ci sono molti termini creati dall'uomo che è riuscito solo lui a concepirli nella sua umanità, e a trasmetterli con consuetudine di specie. Dove finiranno questi significati che non hanno una realtà materiale, che non si possono creare all'esterno di sé. Questo libro non menziona sulla possibilità di una razza aliena, che possa incarnare tutte le discrepanze concepite dal cervello umano rispetto all'intelligenza computerizzata, quest'ultima simula ciò che non riesce a imparare e riesce solo a spiegare ciò che non può concepire. Questo libro non è ispirato dal sogno della fantascienza, piuttosto che dalla realtà dei nuovi esperimenti che coinvolgono il miglioramento della qualità di vita dell'essere umano sia in rapporto con la natura, visto che ci sono dati sconvolgenti rispetto all'urbanità, per cui le città dovranno essere tutelate dall'ingegneria bioclimatica e l'architettura sostenibile per una qualità ambientale.
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February 11, 2025أنهيت يوم أمس قراءة كتاب "التفكير الشامل: الإنسان وكونه" للفيلسوف وعالم الاجتماع الفرنسي إدغار موران. هذا الكتاب من أهم الأعمال التي تتناول إشكالية المعرفة في عالمنا المعاصر، حيث يسعى موران إلى كسر حدود الفكر الاختزالي والتبسيطي الذي بات يهيمن على الحضارة الحديثة.
✨ أهمية الكتاب:
موران يقدم رؤية بديلة لمناهج التفكير التقليدية، داعيًا إلى تبني "الفكر المركب"، وهو منهج يربط بين العلوم المختلفة ويعترف بتعقيد الواقع بدلاً من اختزاله في أرقام ومعادلات جامدة. يرى موران أن مشكلات العصر لا يمكن حلها بعقلية التجزئة، بل تتطلب تفكيرًا شاملاً يدمج بين المعرفة العلمية والتجربة الإنسانية.
❓ الإشكالات التي يجيب عليها الكتاب:
🔹 كيف أدى الهوس بالإحصائيات والبيانات الكمية إلى تهميش التجربة الإنسانية؟
🔹 لماذا أصبح الفكر الحديث عاجزًا عن التعامل مع التعقيد المتزايد في العالم؟
🔹 كيف يمكننا الخروج من أزمة المعرفة وتطوير وعي أكثر شمولية؟
🔹 ما العلاقة بين الفكر المركب وإيجاد حلول للأزمات الراهنة، سواء على المستوى البيئي أو الاجتماعي أو السياسي؟
كتاب "التفكير الشامل" ليس مجرد كتاب نظري، بل هو دعوة لإعادة النظر في طريقة تفكيرنا، لنتمكن من مواجهة تحديات الحاضر والمستقبل بعقل أكثر انفتاحًا وتركيبًا.
✨ أهمية الكتاب:
موران يقدم رؤية بديلة لمناهج التفكير التقليدية، داعيًا إلى تبني "الفكر المركب"، وهو منهج يربط بين العلوم المختلفة ويعترف بتعقيد الواقع بدلاً من اختزاله في أرقام ومعادلات جامدة. يرى موران أن مشكلات العصر لا يمكن حلها بعقلية التجزئة، بل تتطلب تفكيرًا شاملاً يدمج بين المعرفة العلمية والتجربة الإنسانية.
❓ الإشكالات التي يجيب عليها الكتاب:
🔹 كيف أدى الهوس بالإحصائيات والبيانات الكمية إلى تهميش التجربة الإنسانية؟
🔹 لماذا أصبح الفكر الحديث عاجزًا عن التعامل مع التعقيد المتزايد في العالم؟
🔹 كيف يمكننا الخروج من أزمة المعرفة وتطوير وعي أكثر شمولية؟
🔹 ما العلاقة بين الفكر المركب وإيجاد حلول للأزمات الراهنة، سواء على المستوى البيئي أو الاجتماعي أو السياسي؟
كتاب "التفكير الشامل" ليس مجرد كتاب نظري، بل هو دعوة لإعادة النظر في طريقة تفكيرنا، لنتمكن من مواجهة تحديات الحاضر والمستقبل بعقل أكثر انفتاحًا وتركيبًا.
July 5, 2018
1. L’umano e la trinità bio-socio-antropologica
2. L’individuo umano
3. L’emergenza dell’umano
4. L’uomo nell’universo
5. L’era planetaria
6. Il futuro: probabile e improbabile
7. Pensiero complesso e pensiero globale
Questi i temi, ciascuno dei quali con un indirizzo orientato alla globalità con le sue emergenze, note e meno note.
Di rilevanza non indifferente l'orientamento verso una nuova presa di coscienza, ma anche la necessità di intervenire con un'educazione ologrammatica e non più chiusa e separata.
Molto interessanti anche le ultime lezioni sulla complessità e dei limiti delle nostre facoltà di prevedere futuri sulla base dei modelli attuali.
Servono azioni innovative che contrastino le resistenze tradizionaliste e conservatrici che hanno nel sistema economico mondiale l'ostacolo più forte.
2. L’individuo umano
3. L’emergenza dell’umano
4. L’uomo nell’universo
5. L’era planetaria
6. Il futuro: probabile e improbabile
7. Pensiero complesso e pensiero globale
Questi i temi, ciascuno dei quali con un indirizzo orientato alla globalità con le sue emergenze, note e meno note.
Di rilevanza non indifferente l'orientamento verso una nuova presa di coscienza, ma anche la necessità di intervenire con un'educazione ologrammatica e non più chiusa e separata.
Molto interessanti anche le ultime lezioni sulla complessità e dei limiti delle nostre facoltà di prevedere futuri sulla base dei modelli attuali.
Servono azioni innovative che contrastino le resistenze tradizionaliste e conservatrici che hanno nel sistema economico mondiale l'ostacolo più forte.
February 7, 2017
Edgar Morin ci sensibilizza alla contraddittorietà del pensiero umano, alla limitatezza delle nostre capacità di comprendere e risolvere i problemi. Si esce dalla lettura del libro con un rinnovato bisogno di metterci in discussione e con sempre meno certezze.
November 24, 2023
يناقش المفكر الفرنسي إدغار موران في كتابه هذا عدة قضايا ومظاهر حول الطبيعة والنظرة البشرية من عدة جوانب أساسية بداءا من عالمه المادي وتطوره البيولوجي في سياق تاريخي ويدعو إلى تبني التفكير الشمولي والبحث عن فكر منفتح أكثر وشامل لتفادي التهديدات والصراعات إن كانت إجتماعية او ثقافية سياسية ودينية .
February 9, 2025
ئێدگار موران جڤاکناس و فەیلەسوفێ فڕەنسی دڤی پەرتووکی دا باس ل پێناسەیا مرۆڤی و خۆیەتیا وی دکەت ب چاڤەکێ (گشتگیر- هوليستيك) ب دیدەکا
بایولوجی، مرۆڤناسی، کۆمەڵناسی. پێناسەی بو بارودۆخێ مرۆڤێ سەردەم دکەت. د ڤێ جیهانا سەرمایەداری، ژمارەی، و دیجیتالی دا ئەم چاوا بژین؟ مرۆڤەکێ هەمی ڕەهەندێن ژیانا وی ب لەزاتی و حەزێن کەسووکی ڤە هاتبنە گرێدان. مرۆڤەک کو ژبیرکربیت ئەو وەک پشکەکێ بچوویک، بەشەکە ژ گشتێ. و بێی گشت نەشێت خۆیەتیا خۆ ئیزبات بکەت. ب هزرا وی تاکو مرۆڤ ڕزگار ببیت ژ ڤی بارێ نەچاریا ژیانێ و خۆ ڕزگارکرنێ دڤێت ژیانا خۆ گرێبدەت ب لایەنێ کۆمەڵایەتی ڤە، ڕاستە وەزیفەیا خارنێ ئەوە کو مرۆڤ پێ بژیت و ئەم وەک مرۆڤ تووشی هەلەوەسەیا سەرمایەداری و پەیدا کرنا نانی نە. ئەڤە ژی وەدکەت کو ئەم بەردەوام لدویف تشتەکێ بگەڕین و بکەین د هەمان دەمدا کو کەربێن مە ژێ ڤەدبن. بەلکو ئەڤە دیدەکا ڕەشبینە بو ژیانێ، لێ د بەرامبەر دا لایەنەکێ دی یێ هەی. ئەوژی دەمێ ئەم بەرهەمی دناڤبەرا خۆ دابەش دکەین، و لەحزێن خۆش مە مرۆڤان لدۆر ئێک کومدکەن، ب شادی و حەژێکرن. لایەنێ ئێکێ یێ تەعلە چۆنکی بتنێ هاریکارە کو ئەم نەمرین. بو نموونە خوارن ژ بنەمایێن ژیانێ و نەچاریا وێ یە، بەلێ شێوازێ درستکرنا مە بو خۆارنێ، و ئەم دگەل کێ دخۆین، چ جۆرێ خوارنێ دخۆین. ئەڤ هەمی لەحزە بو مە کەیفخۆشی و شادیێ دئینن. ئانکۆ لایەنێ جڤاکی وەدکەت مرۆڤ ژ لایەنێ خۆ یێ سادە بەرەڤ ئاراستەکێ دی بچیت و هەر ئەوە بەختەوەریێ درستدکەت
بایولوجی، مرۆڤناسی، کۆمەڵناسی. پێناسەی بو بارودۆخێ مرۆڤێ سەردەم دکەت. د ڤێ جیهانا سەرمایەداری، ژمارەی، و دیجیتالی دا ئەم چاوا بژین؟ مرۆڤەکێ هەمی ڕەهەندێن ژیانا وی ب لەزاتی و حەزێن کەسووکی ڤە هاتبنە گرێدان. مرۆڤەک کو ژبیرکربیت ئەو وەک پشکەکێ بچوویک، بەشەکە ژ گشتێ. و بێی گشت نەشێت خۆیەتیا خۆ ئیزبات بکەت. ب هزرا وی تاکو مرۆڤ ڕزگار ببیت ژ ڤی بارێ نەچاریا ژیانێ و خۆ ڕزگارکرنێ دڤێت ژیانا خۆ گرێبدەت ب لایەنێ کۆمەڵایەتی ڤە، ڕاستە وەزیفەیا خارنێ ئەوە کو مرۆڤ پێ بژیت و ئەم وەک مرۆڤ تووشی هەلەوەسەیا سەرمایەداری و پەیدا کرنا نانی نە. ئەڤە ژی وەدکەت کو ئەم بەردەوام لدویف تشتەکێ بگەڕین و بکەین د هەمان دەمدا کو کەربێن مە ژێ ڤەدبن. بەلکو ئەڤە دیدەکا ڕەشبینە بو ژیانێ، لێ د بەرامبەر دا لایەنەکێ دی یێ هەی. ئەوژی دەمێ ئەم بەرهەمی دناڤبەرا خۆ دابەش دکەین، و لەحزێن خۆش مە مرۆڤان لدۆر ئێک کومدکەن، ب شادی و حەژێکرن. لایەنێ ئێکێ یێ تەعلە چۆنکی بتنێ هاریکارە کو ئەم نەمرین. بو نموونە خوارن ژ بنەمایێن ژیانێ و نەچاریا وێ یە، بەلێ شێوازێ درستکرنا مە بو خۆارنێ، و ئەم دگەل کێ دخۆین، چ جۆرێ خوارنێ دخۆین. ئەڤ هەمی لەحزە بو مە کەیفخۆشی و شادیێ دئینن. ئانکۆ لایەنێ جڤاکی وەدکەت مرۆڤ ژ لایەنێ خۆ یێ سادە بەرەڤ ئاراستەکێ دی بچیت و هەر ئەوە بەختەوەریێ درستدکەت
April 29, 2017
Excellent essai. Le dernier chapitre résume bien le tout.
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