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Seven Complex Lessons in Education for the Future
English, French (translation)
95 pages, Paperback
First published January 1, 1999
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648 people want to read
About the author
Edgar Morin
396 books370 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 - 30 of 35 reviews
February 4, 2017
A friend here on good reads suggested I read this and that is something that always makes me feel a bit uncomfortable – well, at least when I end up not agreeing with much of what is said in a book that has been recommended.
What I found most interesting about this book is that it is freely distributed by the UN – it is available here http://www.unesco.org/ulis/cgi-bin/ul... -
I had never really heard of Morin before, and felt quite ignorant given he is clearly well enough known to be asked by the UN to provide a book that sets out what the author believes are the key ideas that every nation ought to teach as foundational to education. This is a big call. Fortunately, it wasn’t me that was asked, as thinking of just seven things might have made my head explode. And in some ways Morin stays general enough that it is difficult to argue with him – although, argue with him I will. You know, that education should discuss the nature of knowledge or that it needs to show how the individual, society and humanity sit in a kind of complex inter-relationship – these are interesting ideas that probably should receive more time in education. That this is better than what one mostly hears when the question ‘what is important to be taught today?’ – to which, far too often the answer is, “the three-Rs” – can’t be a bad thing.
My problem with this was that it takes for granted that there is something called truth that somehow stands outside of and independent from human societies/individuals. That is, that there is a kind of objective knowledge that exists and if we can somehow alert children to the kinds of cognitive errors we are all too prone to make then the world will inevitably be a much better and happier place.
Now, I'm a fan of the whole movement that has become known as ‘behavioural economics’ but that could more properly be called hermeneutics – and so I’m really very interested in cognitive errors and I do think these ought to be taught in our schools. However, the issue here really isn’t ‘teach people the universal laws of logic…’ or ‘show people how to avoid making the sorts of mistakes they are most likely to’ and then assume they will avoid these mistakes. The problem here is that knowledge simply doesn’t exist outside of the heads of people.
Knowledge isn’t pure and objective and only to then be spoilt by how we ‘all too human’ individuals mix it up – knowledge is always someone’s knowledge. As Foucault said, knowledge and power are intimately interwoven (so much so he uses that sort of Einstein thing with knowledge/power) – or to use a turn-of-phrase from Bourdieu, knowledge is a stake in the power games between one group of people and another group. Rather than knowledge being objective – it is deeply subjective, deeply social, impossible to remove from the interests of particular groups of people.
Look, I don’t mean this in an absolute sense and I don’t mean this in a way that makes all knowledge ‘relative’ in the boring sense of ‘alternative facts’. I do believe in an objective reality out there that allows us to say that more people turned up to Obama’s inauguration than did to Trump’s, for example. However, generally those aren’t the kinds of facts we end up arguing about - although, that those are the facts we have been reduced to argue about goes some way to make my point...
Let’s look at something we can argue about. In the early 1980s neoliberal economics claimed that providing tax cuts to the wealthy would provide the wealth with incentive to invest. This would then see the economy grow and this growth would be unequivocally good for everyone - it would lift all boats. This is generally known by the trivial metaphor of ‘trickle-down economics’ - feed the rich and the crumbs that fall off their table will suddenly become huge. The argument here ought to be easily tested – has the economy grown since the 1980s and if so how much of that growth has gone to boat raising and how much has gone straight to those at the very top? By any ‘objective’ measure virtually all of the growth in the economy for decades has gone to the very top and the bottom have either remained stagnant or gone backwards. These are mere facts.
And yet, the United States has just elected a president who plans to double down on this neoliberal experiment – an experiment that has been comprehensively shown to have failed (check Capital in the 21st Century as a case in point). How can we explain this? By some appeal to a distortion of logic due to our education system not properly teaching students? A misunderstanding of the true meaning of knowledge? Or to the fact that power trumps knowledge when knowledge seeks to move away from the interests of power? To me it is the latter.
If I was going to write a book like this one, and perhaps I was wrong before, it wouldn't have endless suggestions – perhaps there would only be one thing I would want people to learn – something, of course, conspicuously absent from this book. That would be Cui Bono (In Whose Benefit?) This really should be the first question we ask of any piece of knowledge. This is the ‘bullshit detector’ that Neil Postman discusses. It is not infallible, but it provides a highly useful test and one that frequently shows just way we are being presented with one set of facts rather than another.
I know this book is trying to provide very general ideas on what every education system in the world should teach – but it is so general as to be virtually useless. Reading this I kept asking myself, ‘just how would a teacher integrate this into their lessons?’ And the answer to this question was never made all that clear.
I’ve no idea what this guy’s background is – but there is a very long tradition of ‘revolutionaries’ coming to education and presenting their ‘blank-slate’ solutions. 'All previous teachers and education theorists have gotten everything wrong – I am here to provide the answer'. In an early note to the reader, the author says, “The intentional absence of a bibliography is related to the nature of this work of suggestion and reflection.” He then goes on to say he has read lots and lots “beyond the dimensions of the present publication” – and that’s nice – but my problem here is that by denying us access to this thought, this publication stands in that very long tradition of ‘revolutionary’ words that ignore and disrespect all that came before it.
This is not a minor problem. Teachers are mostly female. That out patriarchal societies too often disregard their professionalism, silence their voice, ignore their experience, and think a male voice can provide the answers is something that needs to be in the forefront of our awareness, and consciously avoided. It is not something that can be left so that “Interested readers will reach their own judgements through their own selected readings.”
The author provides a useful Foreword in which he presents in outline his ‘seven complex lessons’. This isn’t really enough to understand his major points, which does involve reading this rather short text the whole way through– but is handy nonetheless, that is, if I haven’t put you off this entirely. That said, the text was intended to spark discussion, after all, so I don't feel quite so bad about this review as I might otherwise.
What I found most interesting about this book is that it is freely distributed by the UN – it is available here http://www.unesco.org/ulis/cgi-bin/ul... -
I had never really heard of Morin before, and felt quite ignorant given he is clearly well enough known to be asked by the UN to provide a book that sets out what the author believes are the key ideas that every nation ought to teach as foundational to education. This is a big call. Fortunately, it wasn’t me that was asked, as thinking of just seven things might have made my head explode. And in some ways Morin stays general enough that it is difficult to argue with him – although, argue with him I will. You know, that education should discuss the nature of knowledge or that it needs to show how the individual, society and humanity sit in a kind of complex inter-relationship – these are interesting ideas that probably should receive more time in education. That this is better than what one mostly hears when the question ‘what is important to be taught today?’ – to which, far too often the answer is, “the three-Rs” – can’t be a bad thing.
My problem with this was that it takes for granted that there is something called truth that somehow stands outside of and independent from human societies/individuals. That is, that there is a kind of objective knowledge that exists and if we can somehow alert children to the kinds of cognitive errors we are all too prone to make then the world will inevitably be a much better and happier place.
Now, I'm a fan of the whole movement that has become known as ‘behavioural economics’ but that could more properly be called hermeneutics – and so I’m really very interested in cognitive errors and I do think these ought to be taught in our schools. However, the issue here really isn’t ‘teach people the universal laws of logic…’ or ‘show people how to avoid making the sorts of mistakes they are most likely to’ and then assume they will avoid these mistakes. The problem here is that knowledge simply doesn’t exist outside of the heads of people.
Knowledge isn’t pure and objective and only to then be spoilt by how we ‘all too human’ individuals mix it up – knowledge is always someone’s knowledge. As Foucault said, knowledge and power are intimately interwoven (so much so he uses that sort of Einstein thing with knowledge/power) – or to use a turn-of-phrase from Bourdieu, knowledge is a stake in the power games between one group of people and another group. Rather than knowledge being objective – it is deeply subjective, deeply social, impossible to remove from the interests of particular groups of people.
Look, I don’t mean this in an absolute sense and I don’t mean this in a way that makes all knowledge ‘relative’ in the boring sense of ‘alternative facts’. I do believe in an objective reality out there that allows us to say that more people turned up to Obama’s inauguration than did to Trump’s, for example. However, generally those aren’t the kinds of facts we end up arguing about - although, that those are the facts we have been reduced to argue about goes some way to make my point...
Let’s look at something we can argue about. In the early 1980s neoliberal economics claimed that providing tax cuts to the wealthy would provide the wealth with incentive to invest. This would then see the economy grow and this growth would be unequivocally good for everyone - it would lift all boats. This is generally known by the trivial metaphor of ‘trickle-down economics’ - feed the rich and the crumbs that fall off their table will suddenly become huge. The argument here ought to be easily tested – has the economy grown since the 1980s and if so how much of that growth has gone to boat raising and how much has gone straight to those at the very top? By any ‘objective’ measure virtually all of the growth in the economy for decades has gone to the very top and the bottom have either remained stagnant or gone backwards. These are mere facts.
And yet, the United States has just elected a president who plans to double down on this neoliberal experiment – an experiment that has been comprehensively shown to have failed (check Capital in the 21st Century as a case in point). How can we explain this? By some appeal to a distortion of logic due to our education system not properly teaching students? A misunderstanding of the true meaning of knowledge? Or to the fact that power trumps knowledge when knowledge seeks to move away from the interests of power? To me it is the latter.
If I was going to write a book like this one, and perhaps I was wrong before, it wouldn't have endless suggestions – perhaps there would only be one thing I would want people to learn – something, of course, conspicuously absent from this book. That would be Cui Bono (In Whose Benefit?) This really should be the first question we ask of any piece of knowledge. This is the ‘bullshit detector’ that Neil Postman discusses. It is not infallible, but it provides a highly useful test and one that frequently shows just way we are being presented with one set of facts rather than another.
I know this book is trying to provide very general ideas on what every education system in the world should teach – but it is so general as to be virtually useless. Reading this I kept asking myself, ‘just how would a teacher integrate this into their lessons?’ And the answer to this question was never made all that clear.
I’ve no idea what this guy’s background is – but there is a very long tradition of ‘revolutionaries’ coming to education and presenting their ‘blank-slate’ solutions. 'All previous teachers and education theorists have gotten everything wrong – I am here to provide the answer'. In an early note to the reader, the author says, “The intentional absence of a bibliography is related to the nature of this work of suggestion and reflection.” He then goes on to say he has read lots and lots “beyond the dimensions of the present publication” – and that’s nice – but my problem here is that by denying us access to this thought, this publication stands in that very long tradition of ‘revolutionary’ words that ignore and disrespect all that came before it.
This is not a minor problem. Teachers are mostly female. That out patriarchal societies too often disregard their professionalism, silence their voice, ignore their experience, and think a male voice can provide the answers is something that needs to be in the forefront of our awareness, and consciously avoided. It is not something that can be left so that “Interested readers will reach their own judgements through their own selected readings.”
The author provides a useful Foreword in which he presents in outline his ‘seven complex lessons’. This isn’t really enough to understand his major points, which does involve reading this rather short text the whole way through– but is handy nonetheless, that is, if I haven’t put you off this entirely. That said, the text was intended to spark discussion, after all, so I don't feel quite so bad about this review as I might otherwise.
June 18, 2018
Svašta je on ovdje udrobio, prilično naivno i nadobudno, unio bi u obrazovanje i odgoj stvari koje uopće ne vidim kako se mogu unijeti, mnogo toga što je napisano je zapravo u suprotnosti s drugim napisanim djelovima, a nekad mi se čini kao da autor želi stvoriti neku vrstu nove religije stvarajući ideju nadistine i zapitala bih ga kao Pilat: Što je istina? Ali on nije netko tko može odgovoriti na to pitanje za razliku od onoga kojem je Pilat uputio to pitanje.
Bezveze. Bilo je ponekih svijetlih točaka, zanimljivih misli i korisnih informacija, ali i dalje nedovoljno.
Bezveze. Bilo je ponekih svijetlih točaka, zanimljivih misli i korisnih informacija, ali i dalje nedovoljno.
April 7, 2012
كتاب رائع للمفكر الكبير إدغار موران حول الأعمدة الرئيسيّة التي يجب أن ينبنيَ عليها أيّ مشروع تربوي في القرن ٢١. يتطرّق هذا الكُتيّب بأسلوب جميل و أخّاذ للتّحدِّيات الإنسانية التي يجب التّركيز عليها في تربية الجيل الجديد و الوسائل التربويّة و العلميّة التي ينبغي الإعتماد عليها مثل الرّجوع إلى تاريخ البشريّة لفهم الحاظر و استنباط العبر للمستقبل، و التركيز على اللايقينيات في سائر العلوم الوضعية لتجنّب التطرّف المعرفي، واستحضار مفهوم الُمرَكَّب في فهم الظّواهر الإنسانية، و أخيراً التشجيع على تعليمٍ متعدّد الإختصاصات أو عابرٍ للمعارف.
April 10, 2020
اتفق مع موران في اغلب النقاط اللي ذكرها كتاب تربوي فلسفي رائع شدني لدرجة أنهيته في يوم واحد ابرز النقاط:
١- العمى المعرفي ( كل معرفة معرضة للوقوع في الخطأ و الوهم)
٢- مبادئ من أجل معرفة ملائمة( ملكة الفضول بوصفها الأكثر شيوعا في مرحلتي الطفولة و المراهقة و التي غالبا مايقوم التعليم بكبتها)
٣- تعليم الشرط الإنساني( الاعتراف بإنسانيتهم المشتركة كإطار موحد لهم. عليهن أيضا أن يأخذوا بعين الاعتبار و يحترموا تنوعهم الفردي و الثقافي )
٤- الهوية الأرضية( إن كنز الإنسانية يكمن في تعدديتها الخلاقة، لكن مصدر إبداعيتها يكمن في وحدتها المخصبه)
٥- اللايقين( لقد أصبح للمستقبل اسما آخر ألا وهو اللايقين)
٦- تعليم الفهم( الفهم يعني عقليا أن نصل سويا إلى ضبط و استيعاب شيء ما و لكن الفهم لا يقتصر على الفهم العقلي بل الإنساني أيضا )
٧- أخلاق الجنس البشري( لننقذ الإنسانية بالعمل على تحقيقها)
و المزيد من الكلام المثري
١- العمى المعرفي ( كل معرفة معرضة للوقوع في الخطأ و الوهم)
٢- مبادئ من أجل معرفة ملائمة( ملكة الفضول بوصفها الأكثر شيوعا في مرحلتي الطفولة و المراهقة و التي غالبا مايقوم التعليم بكبتها)
٣- تعليم الشرط الإنساني( الاعتراف بإنسانيتهم المشتركة كإطار موحد لهم. عليهن أيضا أن يأخذوا بعين الاعتبار و يحترموا تنوعهم الفردي و الثقافي )
٤- الهوية الأرضية( إن كنز الإنسانية يكمن في تعدديتها الخلاقة، لكن مصدر إبداعيتها يكمن في وحدتها المخصبه)
٥- اللايقين( لقد أصبح للمستقبل اسما آخر ألا وهو اللايقين)
٦- تعليم الفهم( الفهم يعني عقليا أن نصل سويا إلى ضبط و استيعاب شيء ما و لكن الفهم لا يقتصر على الفهم العقلي بل الإنساني أيضا )
٧- أخلاق الجنس البشري( لننقذ الإنسانية بالعمل على تحقيقها)
و المزيد من الكلام المثري
April 2, 2009
This is a compelling small book published by UNESCO. It contains 7 crucial essays in philosophy of education, ranging from discussion about paradigm to the discussion of of ethics. "Complexity" is the sacred word the author keeps turning to many times.
I regard reading this book as passport to enter the 21st century multicultural, multidiscipline & multicentric world. Read this book if you want to raise your awareness of the zeitgesit of our century.
I regard reading this book as passport to enter the 21st century multicultural, multidiscipline & multicentric world. Read this book if you want to raise your awareness of the zeitgesit of our century.
August 14, 2017
Geniale ed attuale, è un saggio da proporre nelle scuole e da rileggere molte volte e denso di spunti su cui riflettere.
«Se è vero che il genere umano possiede in sé risorse creative inesorabili, allora possiamo intravedere per il terzo millennio la possibilità di una nuova creazione [...]: quella di una cittadinanza terrestre. E l'educazione, che è nel contempo trasmissione del passato e apertura della mente per accogliere il nuovo, è al centro di questa nuova missione».
«Se è vero che il genere umano possiede in sé risorse creative inesorabili, allora possiamo intravedere per il terzo millennio la possibilità di una nuova creazione [...]: quella di una cittadinanza terrestre. E l'educazione, che è nel contempo trasmissione del passato e apertura della mente per accogliere il nuovo, è al centro di questa nuova missione».
January 22, 2019
A positive message of teaching people about empathy and mutual understanding, making sure you don't become the victim of your biases, keeping in mind that we're all living on the same planet, and other important, but not really new nor groundbreaking messages get lost in the unnecessarily complicated and overly academic jargon.
March 14, 2021
Es un libro extraordinario, de una lucidez y sensatez increíbles. Morin logra poner en un texto no academicista temas sumamente trascendentales como los grandes retos de la educación de este siglo. Escrito a finales de los noventa sigue teniendo una absoluta vigencia y sigue siendo una guía para repensar todo lo que hacemos en educación.
May 2, 2022
Poucas vezes li um texto tão frustrante quanto esse.
O livro não é um manual, uma pesquisa ou uma discussão, mas um ensaio feito com o intuito de direcionar os educadores para o século XXI. Porém, é cheio de convenções e apresenta ausência de definições de vários termos, o que é inconcebível em algo que embora não tenha cunho científico, trata sobre ciência e volta-se a professores (os quais têm a mesma educação formal de pesquisadores).
Edgar Morin dá voltas em argumentações difusas (quando ele próprio fala sobre a necessidade de contextualização), se perde em digressões históricas irrelevantes e, cúmulo dos cúmulos, infla capítulos criticando preconceitos e posicionamentos (etnocentrismo e eurocentrismo) e se vale dos mesmos para criticar nações dissidentes.
O que no final adiciona insulto à injúria é o fato de que não há uma bibliografia. O autor dá uma desculpa esfarrapada sobre o leitor precisar formar a sua própria rede de conhecimento bibliográfico.
O livro não é um manual, uma pesquisa ou uma discussão, mas um ensaio feito com o intuito de direcionar os educadores para o século XXI. Porém, é cheio de convenções e apresenta ausência de definições de vários termos, o que é inconcebível em algo que embora não tenha cunho científico, trata sobre ciência e volta-se a professores (os quais têm a mesma educação formal de pesquisadores).
Edgar Morin dá voltas em argumentações difusas (quando ele próprio fala sobre a necessidade de contextualização), se perde em digressões históricas irrelevantes e, cúmulo dos cúmulos, infla capítulos criticando preconceitos e posicionamentos (etnocentrismo e eurocentrismo) e se vale dos mesmos para criticar nações dissidentes.
O que no final adiciona insulto à injúria é o fato de que não há uma bibliografia. O autor dá uma desculpa esfarrapada sobre o leitor precisar formar a sua própria rede de conhecimento bibliográfico.
August 29, 2023
Un texto que condensa una gran cantidad de reflexiones filosóficas sobre la ética que sería deseable que esté detrás de la educación actual. El autor se dirige a los educadores de las jóvenes generaciones (sobre todo profesores y padres) y deja claro la visión de la complejidad social que hay que tener en cuenta para comprender las problemáticas del siglo XXI. Aunque puede llegar a ser densa toda la serie de ideas que desarrolla, la forma breve en que está escrito y las referencias también a fuentes literarias lo vuelve un texto muy ameno.
January 4, 2020
Saggio altamente costruttivo e ottimista, non senza una presa di coscienza sui pericoli per la democrazia.
Propositivo. Importante per farsi un'idea della propulsione che sarebbe necessaria per un'etica della professione dell'insegnamento.
Propositivo. Importante per farsi un'idea della propulsione che sarebbe necessaria per un'etica della professione dell'insegnamento.
January 17, 2023
Este es un muy buen libro, es la segunda vez que lo leo, soy maestra y brinda una perspectiva y el horizonte del deber ser de los responsables en educación pero sin duda creo que todos deberíamos leerlo, para conocernos mejor, para reflexionar y corregir aquello que al leer esto nos incomode.
August 8, 2025
Este livro sem dúvida permite-nos reflectir seriamente sobre as divisões sociais e políticas e de que forma se construirá um futuro mais coeso socialmente.
Eu fiquei semanas a digerir aquilo que aprendi, a ver numa perspetiva nova os problemas sociais.
Eu fiquei semanas a digerir aquilo que aprendi, a ver numa perspetiva nova os problemas sociais.
February 7, 2019
Un libro muy sencillo y muy bueno que todo educador debería leer
July 28, 2020
Histórico de leitura
01/09/2012
100% (118 de 118)
23/08/2012
64% (76 de 118)
12/08/2012
30% (35 de 118)
10/08/2012
16% (19 de 118)
01/09/2012
100% (118 de 118)
23/08/2012
64% (76 de 118)
12/08/2012
30% (35 de 118)
10/08/2012
16% (19 de 118)
March 16, 2021
Necessário!
June 18, 2023
Veramente bello! Un libro che fa riflettere!
June 20, 2023
Due stelle perché una mi sento cattiva, libro estremante difficile e complicato, mi ha fatto uscire du testa più volte. Scrittura iperbolica, pochi contenuti e tante parole
December 26, 2023
Fundamental para cualquier educador.
February 24, 2024
Un libro interesante que ya se siente un poco anticuado porque el futuro del que habla ya está un poco en el pasado y en el presente
July 23, 2024
No sé si yo no lo entendí o qué, pero no llegue a entender cómo todas las ideas expuestas se conectaba con la educación... Muy tediosa la lectura y siento que no me dio un aprendizaje significativo.
April 4, 2024
Good old Morin summarizes his ideas once again, in a sensible overview that is to inform education once it would open itself for complexity thinking and adopt it as its core. He sums up his ideas and actually doesn't become specific about education at all, but then again, he does word his ideas in sometimes such novel ways. that it makes this book again a good read.
This must be about the fifteenth book of Morin that I read. The guy has been so productive... he is for me the philosopical pendant of Zappa, having made so many 'albums' (one or two each year, during decades at length) that never cease to amaze...
Rock 'n Roll!
This must be about the fifteenth book of Morin that I read. The guy has been so productive... he is for me the philosopical pendant of Zappa, having made so many 'albums' (one or two each year, during decades at length) that never cease to amaze...
Rock 'n Roll!
April 3, 2025
Admiro a personalidade a e toda a sua teoria! Nunca me canso de Edgar Morin. Devia de ser leitura obrigatória!
April 9, 2007
This is basically like applying his book "Method" to the process of learning or education. Like Gregory Bateson and others, Morin is pointing to a revolutionary change to our educational systems. Even taken at a micro level, the way in which we learn as individuals is our own to change. I dont' have to have it offered in a course for me to learn it and I write my own degree. This is they way I have lived my life. This book touches on a few key concepts. It is amazingly short, less than 100 pages. I wish I could say this much in so little words.
May 13, 2015
Un muy buen libro que te pone a pensar y reflexionar sobre muchas cosas que suceden hoy en día aunque se haya escrito hace mucho tiempo, nos da una nueva concepción de algunos conceptos y como se debe mirar la educación para un mejor progreso.
March 7, 2020
Les concepts sont intéressants et en effet certainement essentiels, mais j’aurais aimé en savoir un peu plus sur la façon dont les intégrer à l’éducation des enfants et des autres, aujourd’hui et demain...je suis restée sur ma faim
July 31, 2009
School is not, anymore, a industry of workers. Edgar Morin made a lot of lessons to be a more complex person in this new century.
January 16, 2010
Compagnon de route.
February 5, 2010
A short, essential reading about Edgar Morin's thoughts on Education.
Edgar Morin's biography (Wikipedia) http://en.wikipedia.org/wiki/Edgar_Morin
Edgar Morin's biography (Wikipedia) http://en.wikipedia.org/wiki/Edgar_Morin
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