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Transformation of Man
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First published January 1, 1956
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About the author
J. Krishnamurti
1,323 books4,286 followersJiddu Krishnamurti was born on 11 May 1895 in Madanapalle, a small town in south India. He and his brother were adopted in their youth by Dr Annie Besant, then president of the Theosophical Society. Dr Besant and others proclaimed that Krishnamurti was to be a world teacher whose coming the Theosophists had predicted. To prepare the world for this coming, a world-wide organization called the Order of the Star in the East was formed and the young Krishnamurti was made its head.
In 1929, however, Krishnamurti renounced the role that he was expected to play, dissolved the Order with its huge following, and returned all the money and property that had been donated for this work.
From then, for nearly sixty years until his death on 17 February 1986, he travelled throughout the world talking to large audiences and to individuals about the need for a radical change in humankind.
Krishnamurti is regarded globally as one of the greatest thinkers and religious teachers of all time. He did not expound any philosophy or religion, but rather talked of the things that concern all of us in our everyday lives, of the problems of living in modern society with its violence and corruption, of the individual's search for security and happiness, and the need for humankind to free itself from inner burdens of fear, anger, hurt, and sorrow. He explained with great precision the subtle workings of the human mind, and pointed to the need for bringing to our daily life a deeply meditative and spiritual quality.
Krishnamurti belonged to no religious organization, sect or country, nor did he subscribe to any school of political or ideological thought. On the contrary, he maintained that these are the very factors that divide human beings and bring about conflict and war. He reminded his listeners again and again that we are all human beings first and not Hindus, Muslims or Christians, that we are like the rest of humanity and are not different from one another. He asked that we tread lightly on this earth without destroying ourselves or the environment. He communicated to his listeners a deep sense of respect for nature. His teachings transcend belief systems, nationalistic sentiment and sectarianism. At the same time, they give new meaning and direction to humankind's search for truth. His teaching, besides being relevant to the modern age, is timeless and universal.
Krishnamurti spoke not as a guru but as a friend, and his talks and discussions are based not on tradition-based knowledge but on his own insights into the human mind and his vision of the sacred, so he always communicates a sense of freshness and directness although the essence of his message remained unchanged over the years. When he addressed large audiences, people felt that Krishnamurti was talking to each of them personally, addressing his or her particular problem. In his private interviews, he was a compassionate teacher, listening attentively to the man or woman who came to him in sorrow, and encouraging them to heal themselves through their own understanding. Religious scholars found that his words threw new light on traditional concepts. Krishnamurti took on the challenge of modern scientists and psychologists and went with them step by step, discussed their theories and sometimes enabled them to discern the limitations of those theories. Krishnamurti left a large body of literature in the form of public talks, writings, discussions with teachers and students, with scientists and religious figures, conversations with individuals, television and radio interviews, and letters. Many of these have been published as books, and audio and video recordings.
This author also writes under: Jiddu Krishnamurti
In 1929, however, Krishnamurti renounced the role that he was expected to play, dissolved the Order with its huge following, and returned all the money and property that had been donated for this work.
From then, for nearly sixty years until his death on 17 February 1986, he travelled throughout the world talking to large audiences and to individuals about the need for a radical change in humankind.
Krishnamurti is regarded globally as one of the greatest thinkers and religious teachers of all time. He did not expound any philosophy or religion, but rather talked of the things that concern all of us in our everyday lives, of the problems of living in modern society with its violence and corruption, of the individual's search for security and happiness, and the need for humankind to free itself from inner burdens of fear, anger, hurt, and sorrow. He explained with great precision the subtle workings of the human mind, and pointed to the need for bringing to our daily life a deeply meditative and spiritual quality.
Krishnamurti belonged to no religious organization, sect or country, nor did he subscribe to any school of political or ideological thought. On the contrary, he maintained that these are the very factors that divide human beings and bring about conflict and war. He reminded his listeners again and again that we are all human beings first and not Hindus, Muslims or Christians, that we are like the rest of humanity and are not different from one another. He asked that we tread lightly on this earth without destroying ourselves or the environment. He communicated to his listeners a deep sense of respect for nature. His teachings transcend belief systems, nationalistic sentiment and sectarianism. At the same time, they give new meaning and direction to humankind's search for truth. His teaching, besides being relevant to the modern age, is timeless and universal.
Krishnamurti spoke not as a guru but as a friend, and his talks and discussions are based not on tradition-based knowledge but on his own insights into the human mind and his vision of the sacred, so he always communicates a sense of freshness and directness although the essence of his message remained unchanged over the years. When he addressed large audiences, people felt that Krishnamurti was talking to each of them personally, addressing his or her particular problem. In his private interviews, he was a compassionate teacher, listening attentively to the man or woman who came to him in sorrow, and encouraging them to heal themselves through their own understanding. Religious scholars found that his words threw new light on traditional concepts. Krishnamurti took on the challenge of modern scientists and psychologists and went with them step by step, discussed their theories and sometimes enabled them to discern the limitations of those theories. Krishnamurti left a large body of literature in the form of public talks, writings, discussions with teachers and students, with scientists and religious figures, conversations with individuals, television and radio interviews, and letters. Many of these have been published as books, and audio and video recordings.
This author also writes under: Jiddu Krishnamurti
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Displaying 1 - 5 of 5 reviews
February 18, 2025
Lewis Mumford’s The Transformation of Man (1956) presents a sweeping philosophical and historical analysis of human development, emphasizing the necessity of a new humanistic transformation. Mumford, a distinguished historian, sociologist, and philosopher of technology, argues that humanity has undergone a series of fundamental transformations throughout history, each defined by shifts in values, culture, and consciousness. He warns that the modern era, dominated by mechanization and dehumanizing technological progress, requires a radical transformation toward a more holistic and life-affirming mode of existence. This work synthesizes Mumford’s interdisciplinary approach, drawing from history, anthropology, philosophy, and psychology to advocate for an alternative path to human progress.
Mumford structures his argument around the idea that human history is marked by transformative shifts in consciousness. He identifies previous transformations, such as the transition from tribal societies to agricultural civilizations and later to industrial society, as crucial moments that reshaped human thought and organization. Each transformation, he argues, was not merely technological but deeply rooted in shifts in values, perceptions, and social structures.
A central concern of the book is the dominance of mechanistic thinking in the modern age. Mumford critiques the overemphasis on scientific rationality and technological progress at the expense of humanistic and ecological values. He contends that modern industrial society has alienated individuals from their organic connections to nature, community, and self-fulfillment. This critique aligns with his broader concerns about “megatechnics,” a concept he would later develop more fully in The Myth of the Machine (1967–70), which describes the way technological systems have come to dictate human life rather than serving it.
Mumford does not reject technological advancement outright but calls for a new transformation—one that restores a balance between technological progress and human well-being. He envisions a society where technology is guided by ethical considerations and integrated with ecological and communal values. This transformation requires a reorientation of human consciousness, prioritizing creativity, cooperation, and spiritual depth over efficiency, productivity, and mechanization.
Mumford’s The Transformation of Man is both visionary and provocative, offering a critique of modernity that remains strikingly relevant. His concerns about the dehumanizing effects of unchecked technological growth resonate in contemporary debates about artificial intelligence, automation, and environmental degradation. The book’s emphasis on integrating humanistic values into technological development foreshadows later discussions in sustainability studies, posthumanism, and the philosophy of technology.
However, some critics argue that Mumford’s vision is overly idealistic and lacks a concrete roadmap for achieving the transformation he envisions. His call for a fundamental shift in human consciousness, while inspiring, does not fully address the structural and political forces that perpetuate technological dominance. Additionally, his critique of mechanization can sometimes appear nostalgic, seemingly overlooking the ways in which technology has improved quality of life in many areas.
Despite these critiques, Mumford’s work remains a seminal contribution to intellectual history and social philosophy. His interdisciplinary approach provides a rich framework for understanding the relationship between technology, culture, and human development.
The Transformation of Man is a profound meditation on the need for a new cultural and ethical paradigm in an age of technological dominance. Mumford’s argument that human progress must be guided by values beyond mere efficiency remains highly pertinent in the 21st century. While the book’s idealism may invite skepticism, its central themes continue to inspire scholars and thinkers grappling with the challenges of technological and social change. For those interested in the philosophy of technology, cultural history, and humanistic critiques of modernity, Mumford’s work offers a compelling and thought-provoking perspective.
GPT
Mumford structures his argument around the idea that human history is marked by transformative shifts in consciousness. He identifies previous transformations, such as the transition from tribal societies to agricultural civilizations and later to industrial society, as crucial moments that reshaped human thought and organization. Each transformation, he argues, was not merely technological but deeply rooted in shifts in values, perceptions, and social structures.
A central concern of the book is the dominance of mechanistic thinking in the modern age. Mumford critiques the overemphasis on scientific rationality and technological progress at the expense of humanistic and ecological values. He contends that modern industrial society has alienated individuals from their organic connections to nature, community, and self-fulfillment. This critique aligns with his broader concerns about “megatechnics,” a concept he would later develop more fully in The Myth of the Machine (1967–70), which describes the way technological systems have come to dictate human life rather than serving it.
Mumford does not reject technological advancement outright but calls for a new transformation—one that restores a balance between technological progress and human well-being. He envisions a society where technology is guided by ethical considerations and integrated with ecological and communal values. This transformation requires a reorientation of human consciousness, prioritizing creativity, cooperation, and spiritual depth over efficiency, productivity, and mechanization.
Mumford’s The Transformation of Man is both visionary and provocative, offering a critique of modernity that remains strikingly relevant. His concerns about the dehumanizing effects of unchecked technological growth resonate in contemporary debates about artificial intelligence, automation, and environmental degradation. The book’s emphasis on integrating humanistic values into technological development foreshadows later discussions in sustainability studies, posthumanism, and the philosophy of technology.
However, some critics argue that Mumford’s vision is overly idealistic and lacks a concrete roadmap for achieving the transformation he envisions. His call for a fundamental shift in human consciousness, while inspiring, does not fully address the structural and political forces that perpetuate technological dominance. Additionally, his critique of mechanization can sometimes appear nostalgic, seemingly overlooking the ways in which technology has improved quality of life in many areas.
Despite these critiques, Mumford’s work remains a seminal contribution to intellectual history and social philosophy. His interdisciplinary approach provides a rich framework for understanding the relationship between technology, culture, and human development.
The Transformation of Man is a profound meditation on the need for a new cultural and ethical paradigm in an age of technological dominance. Mumford’s argument that human progress must be guided by values beyond mere efficiency remains highly pertinent in the 21st century. While the book’s idealism may invite skepticism, its central themes continue to inspire scholars and thinkers grappling with the challenges of technological and social change. For those interested in the philosophy of technology, cultural history, and humanistic critiques of modernity, Mumford’s work offers a compelling and thought-provoking perspective.
GPT
May 3, 2025
Es un libro que se divide en 3 partes. Primero cuenta con un conjunto de diálogos entre el autor y otras dos personas que poseen estudios en ámbitos diferentes, como lo son la física, la psiquiatría y la filosofía (el autor). La segunda parte es una colección de ensayos que fueron creados utilizando fragmentos de charlas impartidas por el autor. Finalmente, la tercera parte despliega nuevamente diálogos, pero esta vez, con interlocutores desconocidos.
Utilizando el nombre del libro, si lo analizamos en su totalidad, lo primero que puedo concluir es en vaguedad, repeticiones, análisis y pocos tintes poéticos. Yendo directamente al año de su publicación, el argumento toma mayor fuerza por el contexto histórico, pero contrariamente, se debilita cuando las conclusiones llegan en base a fundamentos no correlacionados.
Lo mejor que puedo destacar del libro son:
- Las primeras charlas, donde el intercambio no solo toca temas interesantes, sino también te deja ver la personalidad de cada uno por medio de la forma en que se expresan.
- Algunos de los ensayos son excelentes. No sé si se debe a un trabajo de edición acorde o si realmente el autor disertaba tan asertivo y reflexivo en varias temáticas como "el cese del conflicto", "la muerte" y "el observador y lo observado".
- Crítica constante a las deidades, los gurús y todo tipo de religiones
Utilizando el nombre del libro, si lo analizamos en su totalidad, lo primero que puedo concluir es en vaguedad, repeticiones, análisis y pocos tintes poéticos. Yendo directamente al año de su publicación, el argumento toma mayor fuerza por el contexto histórico, pero contrariamente, se debilita cuando las conclusiones llegan en base a fundamentos no correlacionados.
Lo mejor que puedo destacar del libro son:
- Las primeras charlas, donde el intercambio no solo toca temas interesantes, sino también te deja ver la personalidad de cada uno por medio de la forma en que se expresan.
- Algunos de los ensayos son excelentes. No sé si se debe a un trabajo de edición acorde o si realmente el autor disertaba tan asertivo y reflexivo en varias temáticas como "el cese del conflicto", "la muerte" y "el observador y lo observado".
- Crítica constante a las deidades, los gurús y todo tipo de religiones
June 28, 2025
[...]Καθώς ωριμάζει ο καιρός, ένας ενοποιημένος εαυτός θα γεννήσει μια παγκόσμια κουλτούρα και, με την σειρά της, αυτή η παγκόσμια κουλτούρα θα στηρίξει και θ' αναπτύξει ακόμα περισσότερο αυτόν τον καινούριον εαυτό.[...]
April 12, 2025
Demasiado vago e especulativo. Não está ao nível de Técnica e Civilização
December 11, 2021
Astounding clarity on consciousness and the wholeness of the meaning of life.
Displaying 1 - 5 of 5 reviews