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Science avec conscience (Points sciences)
" Les sciences humaines n'ont pas conscience des caractères physiques et biologiques des phénomènes humains. Les sciences naturelles n'ont pas conscience de leur inscription dans une culture, une société, une histoire. Les sciences n'ont pas conscience de leur rôle dans la société. Les sciences n'ont pas conscience des principes occultes qui commandent leurs élucidations. Les sciences n'ont pas conscience qu'il leur manque une conscience.
Mais de partout naît le besoin d'une science avec conscience. Il est temps de prendre conscience de la complexité de toute réalité – physique, biologique, humaine, sociale, politique – et de la réalité de la complexité. Il est temps de prendre conscience qu'une science privée de réflexion et qu'une philosophie purement spéculative sont insuffisantes. Conscience sans science et science sans conscience sont mutilées et mutilantes. "
E. M.
Edgar Morin
Directeur de recherche émérite au CNRS où il préside le comité Sciences et citoyens, il est docteur honoris causa de plusieurs universités à travers le monde. Son travail exerce une forte influence sur la réflexion contemporaine, notamment dans le monde méditerranéen, en Amérique latine, et jusqu'en Chine, en Corée et au Japon.
Mais de partout naît le besoin d'une science avec conscience. Il est temps de prendre conscience de la complexité de toute réalité – physique, biologique, humaine, sociale, politique – et de la réalité de la complexité. Il est temps de prendre conscience qu'une science privée de réflexion et qu'une philosophie purement spéculative sont insuffisantes. Conscience sans science et science sans conscience sont mutilées et mutilantes. "
E. M.
Edgar Morin
Directeur de recherche émérite au CNRS où il préside le comité Sciences et citoyens, il est docteur honoris causa de plusieurs universités à travers le monde. Son travail exerce une forte influence sur la réflexion contemporaine, notamment dans le monde méditerranéen, en Amérique latine, et jusqu'en Chine, en Corée et au Japon.
- GenresSciencePhilosophy
322 pages, Mass Market Paperback
First published January 1, 1982
3 people are currently reading
77 people want to read
About the author
Edgar Morin
437 books383 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 - 4 of 4 reviews
December 10, 2016
Je me suis imposée de lire ce livre dans le cadre de ma thèse. Très philosophique, je ne m'attendais pas à ce qu'il m'apporte autant : tant sur le plan de l'aspect éthique de mes recherches, mais aussi dans la conception de ma théorie et même... Dans la façon dont je pense la vie de tous les jours !
C'est un excellent livre pour comprendre à la fois les bases de la complexité, mais aussi la responsabilité du chercheur face à la société. Ce livre est très libérateur dans la mesure où il replace l'être humain conscient comme un acteur et pas seulement le cobaye de la science et de sa vie de manière générale.
Je le conseillerais vraiment à tout scientifique, je pense que ce livre et ses propos vont m'accompagner longtemps, tant dans ma vie professionnelle que personnelle...
C'est un excellent livre pour comprendre à la fois les bases de la complexité, mais aussi la responsabilité du chercheur face à la société. Ce livre est très libérateur dans la mesure où il replace l'être humain conscient comme un acteur et pas seulement le cobaye de la science et de sa vie de manière générale.
Je le conseillerais vraiment à tout scientifique, je pense que ce livre et ses propos vont m'accompagner longtemps, tant dans ma vie professionnelle que personnelle...
April 4, 2015
Uma porta de entrada para a complexidade do pensar e agir, e uma provocação fortíssima endereçada aos defensores da fragmentação e especialização contínuas dos saberes. Em seu discurso, a racionalidade, a irracionalidade e a "aracionalidade" são elementos intrínsecos à construção do conhecimento, à revelia das circunstâncias da institucionalidade acadêmica e o pensamento de ordem. Leitura recomendada!
April 25, 2026
Very though provoking book. As a teacher/researcher in information technology it opened my mind to inter/multi-disciplinary (and the complexity of it). The book will raise a lot of (good questions), and will take you out of your "box" :).
The book is in two parts of similar length:
I - "Science avec conscience" (Science with Conscience)
II - "Pour la pensée complexe" (For the Complex Thought)
The first one is the one that Edgar argues for the multidisciplinary need as a scientists/researchers (really convinced me, though I was already convinced provides very good points on the topic).
The second part is much more philosophical and analyses the complexity of (system-unity/order-disorder, resilience, cybernetics/system theory, many other relationships).. the universe, the self etc. based on many of his previous work.
I would recommend reading the first part at least.
The second one is much more "philosophical" aiming at (new) fundamentals for a complex though (as the title says).
The book is in two parts of similar length:
I - "Science avec conscience" (Science with Conscience)
II - "Pour la pensée complexe" (For the Complex Thought)
The first one is the one that Edgar argues for the multidisciplinary need as a scientists/researchers (really convinced me, though I was already convinced provides very good points on the topic).
The second part is much more philosophical and analyses the complexity of (system-unity/order-disorder, resilience, cybernetics/system theory, many other relationships).. the universe, the self etc. based on many of his previous work.
I would recommend reading the first part at least.
The second one is much more "philosophical" aiming at (new) fundamentals for a complex though (as the title says).
April 6, 2021
Um livro gostoso pra pensar a distância entre as descobertas científicas e a vida cotidiana.
Displaying 1 - 4 of 4 reviews