Teilhard's consciousness - evolution in thought
Dear All
Further to my post of 5 April on Pierre Teilhard de Chardin SJ -human consciousness is an aspect of evolution, his unorthodox criticism to Christianity,
In his "The Phenomenon of Man", Pierre Teilhard de Chardin develops concepts of consciousness, the noosphere, and ...Teilhard explained the spiritual evolution of mankind, as he studied science and in his book he created a unique vision bringing together science and religion. He tried to solidify consciousness and resonant with thinking in psychology and physics together. It is hard for me to understand his Book Three : Thought .
Years later philosopher Karl Popper (1902-1994) and neuroscientist John Eccles (1903-1997) devised a similar notion that the three worlds of mind, brain, and culture are indispensably necessary. For Popper and Eccles, mind programs the brain to evolve culture which in turn stimulates mental development in a feedback loop.3 While Huxley agreed with Teilhard’s view of humanistic evolution, as a secular biologist he could not agree with supernatural elements in Teilhard’s theology. Huxley nevertheless concluded his affirmation of Teilhard’s contribution writing that, With his conception of mankind as at the same time an unfinished product of past evolution and an agency of distinctive evolution to come … [Teilhard] wanted to deal with the entire human phenomenon, as a transcendence of biological by psychosocial evolution.4
For Teilhard the Omega point is the time-space in which the psycho-spiritual and cultural evolution are consummated. For Teilhard, purpose and direction in evolution are necessary to its consummation in the Omega point.
We would agree that there are radical defects in all forms of belief in religions; as well as in Death. Teilhard's Omega point would be one explanation " of the collapse of forces with which evolution is woven."
Bill
"Every mass is modified by its velocity . Every body radiates. " And he said " It is the same with the within of things. " he quoted physics and bacteriologists to conclude that there is within and without of things. And " it breaks down completely with man, in whom the existence of a within can no longer be invaded, because it is the object of a direct intuition and the substance of all knowledge. " (p55)
Then "whereas consciousness , in order to be integrated into a world - system, necessitates consideration of the existence of a new aspect or dimension in the stuff of the universe "
"Consciousness is completely evident only in man. "
However, I am not sure how he interpreted-
"Since the stuff of the universe has an inner aspect at one point of itself, there is necessarily a double aspect to its structure， that is to say in every region of space and time - in the same way, for instance, as it is granular : co-extensive with their Without, there is a Within to things. " (p56)
He continued " In a coherent perspective of the world: life inevitably assumes a 'pre-life' for as far back before it as the eye can see." (P57)
In the Qualitative Laws of Growth, Teilhard observed that " one may pass from the one to the other " "by consciousness" . "consciousness reveals itself as a cosmic property of a variable size subject to a global transformation. "(P59).
Teilhard tried to hold the spirit and matter together by the energy concept. "To connect the two energies, of the body and the soul, ..... We are here in the logic of a system , where the within of things has just as much or even more value than their without , " (p62) . He admitted that there are 3 questions of the spiritual energy unanswered and awaited the concept of a superior pole to the world - the Omega Point.
The Without is considered as the composite chemical bodies at the extreme temperature, the ionised gases. "The Within is used here, to denote the 'psychic' face of that portion of the stuff of the cosmos enclosed from the beginning of time (p72).....here matters coils up round itself in a closed volume. "
Teilhard noted that " a certain mass of elementary consciousness was originally emprisoned in the matter of earth.... This hypothesis disfigures, without explaining, the wonderful phenomenon of life, with its noble
corollary, the phenomenon of man. " (p72)
I think he certainly opened the doorway for humans to explore on The convergence of the person and the Omega Point ( p.257 ) that evolution is an ascent towards consciousness. Then he mentioned the personalising Universe.
Teilhard summarizes his reflections in The Phenomenon of Man with statements such as, “I adopt the supposition that our noosphere is destined to close in upon itself in isolation, and that it is in a psychical rather than a spatial direction that it will find an outlet, without need to leave or overflow the earth.”9 His vision of the future of humankind is expressed in a succinct passage:
… mankind, taken as a whole, will be obliged . . . to reflect upon itself at a single point; that is to say, in this case, to abandon its organo-planetary foothold so as to shift its centre to the transcendent centre of its increasing concentration… The end of the world: the overthrow of equilibrium, detaching the mind,fulfilled at last, from its material matrix, so that it will henceforward rest with all its weight on God-Omega.10
Teilhard and Other Modern Thinkers on Evolution, Mind, and Matter (part I) | Science and Nonduality
https://www.scienceandnonduality.com/teilhard-and-other-modern-thinkers-on-evolution-mind-and-matter-part-i/
Dear All
Further to my post of 5 April on Pierre Teilhard de Chardin SJ -human consciousness is an aspect of evolution, his unorthodox criticism to Christianity,
In his "The Phenomenon of Man", Pierre Teilhard de Chardin develops concepts of consciousness, the noosphere, and ...Teilhard explained the spiritual evolution of mankind, as he studied science and in his book he created a unique vision bringing together science and religion. He tried to solidify consciousness and resonant with thinking in psychology and physics together. It is hard for me to understand his Book Three : Thought .
Years later philosopher Karl Popper (1902-1994) and neuroscientist John Eccles (1903-1997) devised a similar notion that the three worlds of mind, brain, and culture are indispensably necessary. For Popper and Eccles, mind programs the brain to evolve culture which in turn stimulates mental development in a feedback loop.3 While Huxley agreed with Teilhard’s view of humanistic evolution, as a secular biologist he could not agree with supernatural elements in Teilhard’s theology. Huxley nevertheless concluded his affirmation of Teilhard’s contribution writing that, With his conception of mankind as at the same time an unfinished product of past evolution and an agency of distinctive evolution to come … [Teilhard] wanted to deal with the entire human phenomenon, as a transcendence of biological by psychosocial evolution.4
For Teilhard the Omega point is the time-space in which the psycho-spiritual and cultural evolution are consummated. For Teilhard, purpose and direction in evolution are necessary to its consummation in the Omega point.
We would agree that there are radical defects in all forms of belief in religions; as well as in Death. Teilhard's Omega point would be one explanation " of the collapse of forces with which evolution is woven."
Bill
"Every mass is modified by its velocity . Every body radiates. " And he said " It is the same with the within of things. " he quoted physics and bacteriologists to conclude that there is within and without of things. And " it breaks down completely with man, in whom the existence of a within can no longer be invaded, because it is the object of a direct intuition and the substance of all knowledge. " (p55)
Then "whereas consciousness , in order to be integrated into a world - system, necessitates consideration of the existence of a new aspect or dimension in the stuff of the universe "
"Consciousness is completely evident only in man. "
However, I am not sure how he interpreted-
"Since the stuff of the universe has an inner aspect at one point of itself, there is necessarily a double aspect to its structure， that is to say in every region of space and time - in the same way, for instance, as it is granular : co-extensive with their Without, there is a Within to things. " (p56)
He continued " In a coherent perspective of the world: life inevitably assumes a 'pre-life' for as far back before it as the eye can see." (P57)
In the Qualitative Laws of Growth, Teilhard observed that " one may pass from the one to the other " "by consciousness" . "consciousness reveals itself as a cosmic property of a variable size subject to a global transformation. "(P59).
Teilhard tried to hold the spirit and matter together by the energy concept. "To connect the two energies, of the body and the soul, ..... We are here in the logic of a system , where the within of things has just as much or even more value than their without , " (p62) . He admitted that there are 3 questions of the spiritual energy unanswered and awaited the concept of a superior pole to the world - the Omega Point.
The Without is considered as the composite chemical bodies at the extreme temperature, the ionised gases. "The Within is used here, to denote the 'psychic' face of that portion of the stuff of the cosmos enclosed from the beginning of time (p72).....here matters coils up round itself in a closed volume. "
Teilhard noted that " a certain mass of elementary consciousness was originally emprisoned in the matter of earth.... This hypothesis disfigures, without explaining, the wonderful phenomenon of life, with its noble
corollary, the phenomenon of man. " (p72)
I think he certainly opened the doorway for humans to explore on The convergence of the person and the Omega Point ( p.257 ) that evolution is an ascent towards consciousness. Then he mentioned the personalising Universe.
Teilhard summarizes his reflections in The Phenomenon of Man with statements such as, “I adopt the supposition that our noosphere is destined to close in upon itself in isolation, and that it is in a psychical rather than a spatial direction that it will find an outlet, without need to leave or overflow the earth.”9 His vision of the future of humankind is expressed in a succinct passage:
… mankind, taken as a whole, will be obliged . . . to reflect upon itself at a single point; that is to say, in this case, to abandon its organo-planetary foothold so as to shift its centre to the transcendent centre of its increasing concentration… The end of the world: the overthrow of equilibrium, detaching the mind,fulfilled at last, from its material matrix, so that it will henceforward rest with all its weight on God-Omega.10
Teilhard and Other Modern Thinkers on Evolution, Mind, and Matter (part I) | Science and Nonduality
https://www.scienceandnonduality.com/teilhard-and-other-modern-thinkers-on-evolution-mind-and-matter-part-i/
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