La Noosphère. Internet a-t-il de l’esprit? La Noosphere est un concept développé par Teilhard de Chardin, un philosophe/théologien/scientifique du début du XXeme siecle. Théorie vaguement délirante développée il y a près d’un siècle, elle connaît aujourd’hui un deuxième souffle avec le développement d’internet. Pour T. de Chardin, la noosphère est une enveloppe invisible qui recouvre la terre, comme la lithosphère, et qui contient une foule d’informations ainsi que les pensées des humains vivant sur terre. La notion de noosphère, un peu endormie depuis cent ans, a connu un nouveau souffle avec l’invention d’internet. On pourrait ainsi voir les sites comme des neurones et leurs liens comme des axones. Internet permettrait selon cette perspective à la pensée de toute l’humanité d’être connectée (à ce propos cf. ). Autres articles sur le sujet : .Le test de Turing bientôt réussi? Like this: J'aime chargement…
Crowd psychology Crowd psychology, also known as mob psychology, is a branch of social psychology. Social psychologists have developed several theories for explaining the ways in which the psychology of the crowd differs from and interacts with that of the individuals within it. Major theorists in crowd psychology include Gustave Le Bon, Gabriel Tarde, Sigmund Freud and Steve Reicher. This field relates to the behaviors and thought processes of both the individual crowd members and the crowd as an entity.[1] Crowd behavior is heavily influenced by the loss of responsibility of the individual and the impression of universality of behavior, both of which increase with the size of the crowd.[2][3] Origins[edit] The psychological study of crowd phenomena began in the decades just prior to 1900 as European culture was imbued with thoughts of the fin de siècle. The first debate in crowd psychology began in Rome at the first International Congress of Criminal Anthropology on 16 November 1885. See also[edit]
Law of Complexity/Consciousness The Law of Complexity/Consciousness is the postulated tendency of matter to become more complex over time and at the same time to become more conscious. The law was first formulated by Jesuit priest and paleontologist Pierre Teilhard de Chardin. Teilhard holds that at all times and everywhere, matter is endeavoring to complexify upon itself, as observed in the evolutionary history of the Earth. Matter complexified from inanimate matter, to plant life, to animal life, to human life. Or, from the geosphere, to the biosphere, to the noosphere (of which humans represented, because of their possession of a consciousness which reflects upon themselves). For Teilhard, the Law of Complexity/Consciousness continues to run today in the form of the socialization of mankind. Teilhard imagines a critical threshold, the Omega Point, in which mankind will have reached its highest point of complexification (socialization) and thus its highest point of consciousness. Quotes[edit] See also[edit]
Noosphère Un article de Wikipédia, l'encyclopédie libre. Ne doit pas être confondu avec NooSFere. La noosphère, selon la pensée de Vladimir Vernadsky[1] et Pierre Teilhard de Chardin, désigne la « sphère de la pensée humaine[2] ». Le mot est dérivé des mots grecs νοῦς (noüs, « l'esprit ») et σφαῖρα (sphaira, « sphère»), par analogie lexicale avec « atmosphère » et « biosphère[3] ». Ce néologisme a été introduit en 1922[4] par Teilhard de Chardin dans sa « cosmogénèse»[5]. Une autre possibilité est la première utilisation du terme par Édouard Le Roy qui était, avec Teilhard, auditeur des conférences de Vladimir Vernadsky à la Sorbonne. Dans la théorie originelle de Vernadsky, la noosphère est la troisième d'une succession de phases de développement de la Terre, après la géosphère (matière inanimée) et la biosphère (la vie biologique). Le concept[modifier | modifier le code] Notions préliminaires[modifier | modifier le code] Développement[modifier | modifier le code] ↑ Georgy S. Portail de la philosophie
Collective consciousness Collective conscious or collective conscience (French: conscience collective) is the set of shared beliefs, ideas and moral attitudes which operate as a unifying force within society.[1] The term was introduced by the French sociologist Émile Durkheim in his Division of Labour in Society in 1893. The French word conscience can be translated into English as "conscious" or "conscience" (conscience morale), or even "perception"[2] or "awareness", and commentators and translators of Durkheim disagree on which is most appropriate, or whether the translation should depend on the context. Some prefer to treat the word 'conscience' as an untranslatable foreign word or technical term, without its normal English meaning.[3] In general, it does not refer to the specifically moral conscience, but to a shared understanding of social norms.[4] Collective consciousness in Durkheimian social theory[edit] Other uses of the term[edit] See also[edit] Notes[edit] References[edit] Works by Durkheim Works by others
Omega Point The Omega Point is the purported maximum level of complexity and consciousness towards which some theorize the universe is evolving. The term was coined by the French Jesuit Pierre Teilhard de Chardin (1881–1955). According to Teilhard the universe is constantly evolving towards higher levels of material complexity and consciousness, a hypothesis that Teilhard called the Law of Complexity/Consciousness. Teilhard postulates this process results in an absolute, completed whole, which in his view is the actual cause of our Universe's increasing development. In other words, the Omega Point will exist as supremely complex and conscious, transcendent and independent of the evolving universe. Teilhard argued that the Omega Point resembles the Christian Logos, namely Christ, who draws all things into himself, who in the words of the Nicene Creed, is "God from God", "Light from Light", "True God from true God," and "through him all things were made." Five attributes[edit] Related concepts[edit]
Philippe Quéau : CyberTerre et Noosphère L'intelligibilité va avec l'immatérialité. Thomas d'Aquin Il faut se rendre à l'évidence: nous vivons un véritable Cyber-Bang, aux conséquences imprévisibles. L'économie du virtuel commence à façonner en profondeur une nouvelle société, en accélérant la dématérialisation des flux, en augmentant les court-circuits informationnels, en restucturant les marchés du traitement de l'information, en généralisant la "désintermédiation", mais aussi en provoquant de nouvelles inégalités culturelles entre "info-riches" et "info-pauvres". Tous les ingrédients d'une révolution radicale sont désormais réunis: la communication instantanée et ubiquitaire d'informations à haute valeur ajoutée, la réplicabilité infinie des images et des sons pour un coût de plus en plus bas, des interfaces de cyber-navigation de plus en plus souples et inventives, alliant la réalité virtuelle, les imageries 3D interactives et les réseaux, des terminaux de plus en plus puissants et "intelligents", à prix cassés. A. 1. 2.
Collective identity Collective identity is the shared sense of belonging to a group. It is conceptualized as individuals’ identifications of, identifications with, or attachment to certain groups. Collective Identity in Sociology[edit] In 1989, Alberto Melucci published Nomads of the Present, which introduces his model of collective identity based on studies of the social movements of the 1980s. Alberto Melucci writes, “collective identity is an interactive and shared definition produced by several interacting individuals who are concerned with the orientation of their action as well as the field of opportunities and constraints in which their action takes place.” Cognitive Definitions: the formulation of a cognitive framework concerning goals, means and environment of actionActive Relationship: the activation of relationships among participantsEmotional Investments: emotional recognition between individuals. Collective Identity in Social Psychology[edit] Collective Identity in Political Science[edit]