Teilhard de Chardin in the Age of Ecology by Thomas Berry

Teilhard de Chardin in the Age of Ecology by Thomas Berry



first of all who is he who is JR de chardin for people who have not you know they are not very familiar with him they are one of the most fascinating persons of the 20th century hmm he was a French writer thinker Christian mystic or theologian or with enormous impact on the 20th century in fact there are few if any personalities of the 20th century that have been written about so much history on the bibliography of works written about him was into the thousands I believe in the French language there were five thousand titles enormous amount of literature or much more literature than about some of the other personalities that were well known and were influential but somehow have not elicited the range of response that a yard has elicited because his thinking covered such a vast field of of concern about the total human virtue he was i until allah – he was a great personality was a westerner in china for 20 years he it was a great deal of challenge about his thinking and so forth and he was born in 1881 he lived up to 1955 it was born in a period of course when so many changes took place and a human life and human thought and the sense of values and when the human was just entering into this great petrochemical age when the roads were being built when the radio came into existence and those of us they can remember the early radio programs for sure so 1917 they when KDKA in Pittsburgh had the first commercial radio program person can see that Taylor's life spanned a great period of time and then there were the great thinkers that live during this time Einstein who changed our whole view of the scientific world game Darwin's work was a dominant work and probably what gave the the central focus to tell yds life was to discover the evolutionary theory and the fact that Western religious thought had not been able to assimilate and perhaps few things have changed our intellectual press perspective and things and have so challenged our religious cultural traditions as the evolutionary hypothesis of Dharma mm-hmm what but then Tom what what do you think are the kind of major contributions he's made to the ecological age to this period well that is a that's a great challenge because that's somewhat the pace of TR is that there is an aspect of his thinking that is that is not easily compatible with the ecological age but the more fundamentals of his thinking are the basics of poet of the ecological it's interesting and so that when we think of their yard we have to think of perhaps the person who entered who altered Christian thought perhaps more than anybody since the time was st. Paul really really yeah yeah certainly since the time of st. Thomas mm-hmm why because the whole thought structure of human existence has changed more drastically in these last few hundred years at any time before and if you move Christianity from the context which was born into this context obviously that's going to make the greatest change the change that st. Thomas brought to the picture by moving from a more platonic to a more Aristotelian context is minor compared to what we're faced with and the question is can we do it or not do it uh-huh and tired was seminal in all of that well he was a central figure and compared to the other people like Bart or was a great theologian certainly even Tillich mmm-hmm these were great thinkers but none of them had the knowledge the scientific knowledge that they are doing so when it comes to somebody that had great depth of scientific knowledge and his special field was paleontology oh yeah yeah and geology was deep into the geological sciences biological sciences and to comparative paleontological studies mm-hmm and he was part of some of the great expeditions in research yeah didn't he he lived some of his life in China he was well they lived 20 years of his life he went to China in the mid-twenties and he left in the mid 40s and well and 1946 I believe so now what what would you say though like if you were to say 1 2 3 4 5 or whatever what contributions do you think he's really made to this age well there were several I'm sure their mental person reduce them to one thing the great thing that he did was to make a commitment to the evolutionary process a total commitment for our group outstanding Christian thinker to make that total commitment that he made to the evolutionary process in the nineteen in the second decade of this century when Christians were were very adverse to accepting the implications of the evolutionary interpretation of things something more than a the evolutionary view something that is as the factual evidence that is difficult not to accept but Christians have always found great difficulty they thought that it challenge the old basic structure of the faith but he immediately saw no matter what happened to the faith or what happened to anything else we had to follow the evidences that were before us yes and so he accepted the evidences committed himself definitively to that and then he got in trouble yes right because the structure of Christianity and its dogmatic teachings its religious interpretation is based largely on the concept of an original paradiso state where there was a fall and what we call original sin Oh original sin was we might almost say was an invention of st. Paul in the sense you have a savior figure you need something to be safe from and so you have original sin but the first Adam it is in the Bible the original sin in Genesis obviously both vadimus never mentioned in the Old Testament except in that beginning Adam plays no role in the Old Testament and so but there was however that sense of need of redemption a divine human relations were radically disturbed and the things could not be said right I except by save your personality and so we get the and the turmoil of the prophetic age and the difficulties of dealing with existence and then the promise of a savior personality that will bring about this transformation restore divine human Union give humans hope that the human condition would be transformed and it was this that developed into the backgrounds of the incarnation Redemption as Christians presented those is presented in the Gospels in such a central that's a central thing and then st. Paul and explaining Christ he goes back and has a first Adam in a second Adam and so it develops everything develops out of that relationship and so we developed the the doctrines all the salvation doctrines of the faith but one when Taylor came along in 1922 he wrote an essay on original sin saying that this makes a great difficulty except the fact that we are in an emergent universe that moves from earlier forms to later forms to more developed forms and as it goes through more developed forms the it's not a collapse of some perfect age and a restoration of something of that nature that it is an emergent process that from the beginning was a simpler and process that begins even with particles of matter that we call atomic particles or galactic systems and the shape of things unfolds through time and so forth and all of that is sacred yeah all of that is one is sacred sacred y'all certainly yes all of that has this from the beginning a spiritual dimension there's no such thing as Christ matter and it has that and but that cause that's a central fact of taya's intellectual life and the tension between the religious authorities and taeyang which a person has to keep in mind because much of what happened and much of its writing is to balance out a very sensitive Christian theological context with the modern scientific content but the genius was that he was able to keep his relationship with both although he was in a certain sense alienated from both because you're Christian your Orthodox scientists that is you're more mechanistically oriented scientists found it difficult to deal with Terra's interpretation of the universe as having a psychic consciousness as back from the beginning and the that suppose on the one hand so the that type of scientists could not deal adequately with AR or can the theological on the other hand the theological the religious side they had difficulty with a yard because he was so deep into the scientific mmm-hmm say something more than let me say just something more though about take this article that he wrote 1922 that wasn't a big problem until 1924 and then he was invited had a chance to go to China for the Jesuits had a research center in China and he ensign and because he studies were of this nature and so forth it was had become a distinguished personality already also at this time at Chaco Thien in North China to discover the excavations for being made for the day resulted in Peter disc discovery of the Peking soul yes which at that time was the foremost bit of paleontological research concerning the origins of the human but at that time that article was this government was making trouble and there was a certain sense of wanting to get a yard out of an influential position in Europe and get him out to the me so a gets in the China and China once he's there he's a comes back and the real a tendency of it from then on he was an exiled person might say he did his work in China was part of that expedition of working with the those excavations at Chico TN and and periodically would go back to Europe and he was offered positions teaching in Europe and he was a great deal of recognition there but it is various insisted that he keep all of the limelight yeah follow the theological Seine yeah hey didn't mind his doing his scientific work but they are so that the scientific work had fantastic implications for the total cultural development of Yemen and had fantastic implications for Christian vision of life and the whole interpretation of Christianity hmm and so that it was was a writer – mm-hmm and he had lyric capacity with words and expressions and he it was out of vision it was one of the great personalities in interpretating and in in changing the whole cultural scene yeah so that he is one of those fast historical personalities and then the person say well who would you compare him to and so forth well to my mind there are several personalities of the 20th century that are very important is Carl Jung and there's also and maybe we could explore that later but and see how a yard relates to these but going back to the earlier stage and the scene in which is thinking develop let me just read a passage here it's just a short passage from one of his essays they wrote 1929 a sense of man where he ends this what must mark the Christian in the future is an unparalleled zeal for creation mm-hmm so if I were to mark the he what's the great contributions of Tyre I would say three things that he did the first thing is that he he told the the story of the universe in an integral manner and perhaps for the first time for a long time the scientists didn't searching out a way to tell the total story of the universe Sir James gene said within his explanation Eddington had written his but neither one of them quite they understood the universe to some what they understood that it had a psychic component but they and that that was central to the process but they were not able to tell the story with the fullness and the richness that de artes told it so that the phenomenon of man it's really not the phenomena man but the human phenomenon as in the French title that story was written where he told the story of the universe in its four basic phases the Galactic story your story life story human story that's for those of the four segments then again the great story the Galactic the Galactic story is the earth story life's life story human stuff human story and each of these is integral with the others so that there's one story but we might say earth for the sake of of articulating certain distinctive faces many ways to do it but that's one way they are was able to to say that from the beginning matter as a psychic if what was a physical component as a tendency either to accept one or the other of these and to eliminate the other psychic and physical yes that that matter itself is as intelligibility okay if it has intelligibility then is not what might be called crass matter otherwise it would not have what I call radiant intelligibility and they are understood that and so that a kept this sensitivity to that and he was able to tell the story of the universe as a progressive emergence of higher ascending forms of consciousness throughout the earlier developments of the universe from the beginnings of the fireball on through the Galactic system shaping the earth origins of life and so forth well later somebody like Ilya Prigogine would tell the story in terms of the self-organizing power of the universe the so that summary of his work by our conscious entitled the self-organizing universe so but a yard was the first to really put the physical and the psychic as as integral and as integral and to follow it the sequence of merchants with the richness that he was able to give to it but so that the great work of progression is to identify the fact that even at the chemical level there's a self-organizing moment no that's for religious people in a person talked about a self-organizing universe they get the impression while you're doing away with the divine control with all the extrinsic things well there's first of all there's no out there there's only also speaking in here and so that the best way to think of the divine as as intrinsic to creation right because obviously there would be no creation without except as manifestation divine wanna manifest to him so if we can't do it out there cause isn't any out there there's only the end yes yeah otherwise the divine would not be omnipresent yeah I'm so far so that certainly is a central insight and and so fundamental then to the whole all that is followed in in kind of this development ecological age or this sense of the development toward that let's go to the second point the third component early did was to identify the human as the dimension of the universe from the beginning in other words the universe is always integral with itself at all times and everywhere that is everything requires everything else and it's not itself without everything else this the world we have now couldn't be what it is unless what was before this was what it was and so forth but this couldn't be what it is and as what came first had the power to produce this I see I see Richardson Alisa fireball could produce a galactic systems the fireball neither could exist or galactic and this galactic systems could produce an earth the earth could make sense unless the whole universe produced a human a human couldn't exist so that the human is in a manner integral with the universe from greens what a story to tell my story yet tell the story the universe all right and that's what this this television program not long ago called creation that was the last statement in it it was a magnificent story of creation it ended with that statement that the story the universe is the human story and so done and that was a key inside of exactly that was one of the main things of Tejada and that has been further elucidated and when he was saying this in the night as early as 1930 mmm he has one called the spirit of the earth an essay they wrote 1930 and that was after he had gone it started it was on his way back to China he had just traveled across this gonna cross North America and he rode it on the Shabo d'Ivoire when he was sent at Pacific going back to China it's a very wonderful essay called the spirit of the earth that's where it was at first form I think of the phenomena human phenomena that she wrote ten years later yeah but that's a second the third thing though that is so important a yawn is that he moved the question the essential Christian issue from the redemption to the creation of the six in modern times because of the struggles of interpreter interpreting the Gospels and the epistles st. Paul that came out in the 16th century and all our struggles to explain Redemption and our attachment to redemption and our feeling of being caught amid the turmoil of time and want to get out of the universe know and to stay in the universe there was a kind of a Christian attachment to something to anything but the universe and so that it was salvation processes that Christians were looking for thing I said that make sense that the two halves like that thing I just read that the primary work of the Christian is this universe anything is going to be saved nothing can be saved without everything else being saved uh-huh so that to move the issue a tool to creation and this would be an accord with Dodd with Duns Scotus position rather than Thomas position that that the essential thing is the creation process of personnel so see Redemption as some work occurring in that process as kind of a divine a phase of divine presence in the universe and functioning with the universe but it must be seen within the creation perspective that really is a you know very new kind of religious stream it's a rusty new emerging well we don't love the world look not the world or the things in the world transcendent yeah and to seek the things that evolve well you can't seek the things that above unless you behold them and the things below and to make that radicalist distinction between the things above and the things below it puts whole creation of the state of chaos and if the divine Saint Paul says an epistle to the Romans in his first chapter that we come to the not through the things that are made we come to the knowledge of the higher things so then it unless the earth were so gorgeous and so beautiful with lenovo's grand idea of the divine always said if we lived on the moon our idea of the divine would reflect the lunar landscape and be gussa our day of God would be this because we learn from listen learn from what's around there's no way to come to perspective on the divine except through our experience that we have we have sense being Adamas even says that there's nothing in the intellect that was not first in the senses well anyway there are these three yeah but weren't true yes okay so that certainly his you know those are just deep deep contributions which perhaps a couple a couple other things that might be mentioned that I think are somewhat important is because they are in understanding to yard before going extensively into the idea of how he relates to the ecological age is his sense of humor of psychic energy mmm-hmm he lived during the period of the vibrant period of the existentialists when come over and also Sardar and some of the other writers were were very depressed about the world and the chaos and the idea that you had to accept the firing that thing that the universe is absurd a sentiment absurd entrance the universe that's presented say by Samuel Beckett and tell yourself then very clearly the crisis of human energy of psychic energy and the thing he was most afraid of in humans meeting the future was the dying down of what he called the zest for life zest for life this my life he wrote a thing using that is the English title so I didn't use the principal does this for life yesterday so that this there is enormous need to be fascinated with life if we're not fascinated with what's alive then we just not know I have the psychic energy needed to carry through the human endeavor and any fascinating or any fulfilling manner mm-hmm so there is that aspect of his work and then there's one other thing that needs to be emphasized also is the the mystical quality of the scientific venture that is that science he once called our research as the highest for Porcia oh my goodness it was a extraordinary state hmm but he has an essay and it's in the English edition of under the title of human energy the last essay and that has to do with science and a the high mission of the scientific world I sometimes say science is a yoga of the West you know that's our spiritual discipline no person say how can you say that when science has been something that mechanistic that's almost well that was a very important phase of science science had to move into a setting aside of the spiritual for a while in order to penetrate matter and to and the one of the great contributions of science is to in its very investigation of what we call mattered yes to end up with the realization that matter cras matter they end up in the spiritual because they say the psychic component that matter is considered merely as cross what might be called just opaque matter is not opaque here it's a luminous reality it's a numinous all organizing energetic process that has in it the capacity to produce such a stupendous the universe and so that it has it's something more than what the person might call simply matter eyes this was looked upon for a while once it's done that then it's and it turns toward a more greater sensitivity what we call the spiritual or the numinous quality of manner then we are back to a new way of experiencing the divine we're back to a new way of seeing what the motive human salt have always seen that the universe is pervaded by a numinous sacred aspect and because he was scientist and deeply religious yes hey iris it was the first person really and that's why I may in a sense they have changed and be a Christian thinking more than any takers and saying yeah yeah the mystical qualities I just mentioned the same and it has a transient if equation well the person has to keep in mind that the dynamics of technology are non technological their visionary here and since hopeful is almost a spiritual quality or drive because we think technology is going to bring us to some mystical mode of existence advertising it's based on mysticism and the idea that is taking us to this heavenly realm they have this automobile drivers that take you up in the paradise and you can take a advertise a bar of soap which will eliminate all the tensions of the human and Asian take you off the Wonderland yeah paradise well all of that is as involved and in this process so in some way Tara's contribution has become distorted though in the technological well the pathos of tell ya this is where the person has to still be there's a critical dimension that a person has to bring to bear on Taeyang okay because although he did so much and understood so profoundly some of the issues that we're dealing with a II was over fascinated with the human and it's what might be considered attack what might be called ant percent reason was excessive uh-huh he wanted the human to through human intelligence to conquer the the rest of the world and to control it control and I dropped my paper here but where I have a just a couple of passages that would be helpful I might read you hear that mentioned something of this control over mattered which was so so in certain sense frightening that as humans we are to conquer natured I says in the phenomenon of the human phenomena phenomena man arose when mankind is once realized his first function is to penetrate intellectually unify and harness the energies which surround it in order still further to understand and master them there will no longer be any danger of running into an upper limit of its fluorescence in other word it was so captivated with the idea of progress through technology I say it did not have the sense of communion with a natural world that the human was somehow enclosed to control which yeah the idea we were he did not commune with it the way the ecologist want mmm it was not eco-centric in that thing uh-huh that is in that interesting because of his own you know working in paleontology and all that you would think that the kind of a resonance with the earth would be very well that send well that's what when a person talks about a yard in the ecological age this is what needs to be done Laird is enormously important in setting in the foundations yes of this community certain sense there is an ambivalence about their yard in this and that is the point of it is why I an excessive cultic orientation today art is just not good and not time we need a beyond TR Eva and so the great mission of of our times and those who understand and appreciate the enormous contributions that they are cannot stop where he stopped at my estimation I see and so when I proposed the idea of they are in the ecological age is not to say that he has provided a perfect interpretation of it but that he has provided the principles now those three principles that are those even those five principles are very important with the first three can be the basis of a deep entry into this type of ecological community that we're thinking yes but the the pathos is that tailored in his text is not that much into ecological aid now why not well in a certain sense the real tragedy of human oppression of the natural world had not quite begun all right Rachel Carson had not written our book until 1962 so that that's when I would say the ecological age begins with that very stark presentation although the earlier the road in the whole of America history this issue has been a dominant item of our literature moby-dick of Melville conquering and conquering mastering Moby Dick is possibly the most significant novel ever written to identify this human earth issue and in the religious tradition as a hub is psychic or pathological determination to kill the whale to dominate the world has to do with to a large extent with the human emphases and intention to control the night and also Mark Twain with that with the raft that simple raft of of Huck and the slave when the steamboat comes down and smashes that Mark Twain is talking about the way in which the more early type of experience tends to be smashed by the technological world and you get in cooperate anymore Cooper wrote about the the in the pioneers one of his early leather stockings tales he writes about they the woodcutter yes he cut down all the trees and even then he said somebody another case said if you keep cutting down these trees you're going to devastate everything and so Cooper was well aware this issue so it's not exactly a new issue but in the 20th century when we got this enormous power over the natural world it has become just dangerous and not only dangerous got a straw finger because we are into nuclear power and so but and that's where went a yard came into contact with nuclear power it was totally an ecstasy of interesting yeah he went to visit the cyclotron and because the Massachusetts Institute of Technology or somewhere in California and he had a certain elation over these experiences and so that what is needed in terms of the ecological issue is to be able to translate those early sensitivities of taya into a more acceptable context because they and the ecological that each week need to see the universe as a community in particularly planet Earth particularly in the the biosphere we need to encompass the earth for instance with America what's the matter with the American Constitution we're this year the Constitution and everybody is saying that such a great document well it is a great document for humans for humans yeah but what happens to the rest of the continent it's devastating for humans to be told they have all these rights life liberty pursuit of happiness at the expense of the natural world yeah so what we need is a constitution for a North American continent where all the creatures would understand each other than a single community a community of life and this needs our cause to be extended to the rest of the world in this sense there is a there's the great difficulty with Maori there is something in tailored and what I may call an extension of the philosophic almost a certain type of of friendship clarity and brilliance and insight but lacking in a certain emotional poor without you Rousseau mentioned some of that but it's not this the area of enlightenment carried some of this and then it was driven by the idea practice purpose and teh art are translated progress into spiritual progress in the human progress to a certain extent at the expense of the natural mmm-hmm let me read you another passage just it's a very important issue as regards the yard and I I think that we need to deal with this in a certain amount of of concern and particularly worth as we understand take out the it's important to appreciate what what he hoped for II hope for progress and for a type of overcoming the human condition see what I call the human condition is the acceptance of the that we have limited existence there is no sense in hoping for to get to a certain that peace and perfect peace perfect justice perfect ease with life to through mechanistic process yeah hey I was over fascinated with mechanism and that isn't the story of the earth there's always chaos and in struggle or violence yeah who are they creating violence but there's a creativity no he wanted creativity but he said that that that the artificial for the human is perfect it's a part of the natural order but that when the tube that in case where the two are compared to each other the artificial is always better oh my goodness a yeah in other words like flying a plane and flying of bird Bergson was into this burg zone is back of taeyeon burg son is the great greatest single influence on tell you are then he did his creative evolution where he brought together the evolutionary ideas of Darwin together with a with a certain spirituality that comes from the neoplatonist woman and also from the romanticism of the German world and the this creative evolution is one of the again one of the great works of the 20th century but you were going to say something about progress like it yeah this is very relevant to the present but it shows how how difficult a thinker can be and but we have to we have to be very careful about getting caught in things hey I understand the sense did you get caught that's a pace loss people generally don't understand either people reject him or they idealized such an extent that they don't understand the great values of Taylor just enormous values that I mentioned as enables us to rethink the world and and for Christian to think of a Christ dimension of the universe in this total process and gives us the splendid vision of things but then a person has to be sensitive to this aspect of taya where he mentions that the vitalization murder by the creation of super molecules and so forth but he says was it not simply the first act this is atomic power was it not this is after he seen the cyclotron at some point well is it not simply a first act even a mere car you Nana fantastic events which having afforded us access to the heart of the atom would lead us on to overthrow one by one the many other strongholds which science is already besieging to answers this is Hong Kong question the vitalization matter by the creation of super molecules then this these are listing the conquest over the vitalization matter by the creation soup the remodeling of the human organism by means apartment they just rediscovered harmonics once we have this power we can remodel human organism so it was already into to engineering the human genetics huh yeah all right ain't about goodness he said what we need one of our greatest need is an acceptable eugenics so anyway control of heredity and sex by the manipulation of genes in chromosomes this is the 1940s here we are in the 1980s when we really faced with it the readjustment internal liberation of our souls by direct action upon Springs gradually brought to light by psychoanalysis the rousing and harnessing of the unfashionable intellectual affective powers still latent in the human mask it's not every kind of effect produced by a suitable arrangement of matter have we not reason to hope that in the end we should be able to arrange every kind of matter following the results we have obtained in the nuclear field this is in the book the future of man page 149 no mmm-hmm that's kind of terrifying yes yes oh that's why along with these grand things that we need to to see that there is a an emotional change in how we view this question of the conquest of man degree rather than a sensitivity to our community with the universe and our evocation not conquest but evocation people that are related to each other do these things there is the EVOC atari relationship natural world will respond to us but our mechanization of things are controlling of things and we've tried this with all kinds of our technologists and it's a heat for South the technologists and but he was willing to go into with a kind of a total commitment and now we've experienced what's happened and we see the devastation the closing down of the life systems of the planet a person would say that in all of this there is still this about the issue and it is that that we are that these will hopefully be turned to more constructive and instruments in fatalities but the the dangers of it so far are such it's like they are control over our agricultural processes of the growing of brains and so forth we tend to to overdo it to have improper judge we don't accept the judgment of the natural world that's a good point that's very important but see the world itself and that's why it's necessary to go to this because the planet Earth is we have it as a result of a fast range of experimentation over billions of years over billions of years and things have been pitted together so intimately but once we enter into it and start tearing apart things that have been adjusted of through a long period of development then we have to be enormously sensitive we we did we deal with these things so what is important in what I am proposing is not a the setting Tahara decide but being aware of that aspect of taeyang and being able when to talk about they are an ecological age has enormous values for the ecological age but the but that contribution lies precisely in the fact that that it could move the Christian world over into a religious concern for the natural world first of all and that is perhaps now perhaps the single greatest thing needs to be done is is that yeah tell me what what would you say to people today then who are trying to you know draw the richness of teh yard and let it form and be motivating in their own lives towards you know action in this ecological age his principles as regards they zest for life here's one of the great principles that they that taste for life that a person needs has to be translated now into a source of psychic energy because the life the change is that we have to bring about or going to acquire an awesome amount of human energy we have to be intensely devoted to the natural world in order to save the life systems are now threatened there is everything is to be done all the professions have to be readjusted and we have to begin and by what I would if I as thinking of the humanist species and we have to find our role as species among species and to ask not kind of what kind of world we want but what kind of a world does the natural world want to be what what does the earth want to be and how do we help fulfill that role because we fit into that rather than the the world fitting into to our plans but right now we have to alter all our professions and so forth well let me I may give what I call the three sentences where I identify what needs to be done first of all it's a summary of the 20th century the 20th century the glory of the human has become the desolation of the earth second time the desolation of the earth is becoming the destiny of the human third sense all human institutions programs and activities of human professions must be judged primarily by the extent to which they inhibit ignore or faster and mutually enhancing human earth relationship no we need a medical practice that's based on that relationship human earth relation when earth relations not human human or well human human but high merrily Hume it's the relationship to the air and the water if we're going to poison the air poison water poisonous oil and well then it's not a mutually enhancing relationship and in fact if we talk about progress it must be progress in the life-giving qualities of the water and the life-giving quality of the air as well as progress in the human because if these things do not progress the human is not progressing yes the trees are not happening we can't have yeah the birds are not happy we can't be and we are not progressing so it must either be total progress or no progress or the plundering a progress brought about by humans plundering the planet is no good so the first thing is they this mutually enhancing relationship that must guide all our activities and it goes like this that ecology is not a part of economics economics a part of ecology eken religion of eken the ecology is not a part of it religion religion is part of ecology because the ecosystem is the primary reality and it's the ecosystem that that supports all the manifestations of life and so that our adjustment whether it be an education or what education is a part of ecology primarily yes right ecology is not primarily part of Education yeah so when you say the ecological age really is a total new it's a totally new period it's a we have to D Center our antipope centric orientation we have to become D centered from that to a biocentric or cosmos centric orientation why I call myself gia Lochan hmm we need geologic sociology ins and so forth in this sense that geology that just stood is the physical structure of things is not honest geography geology because geology is integral with everything else and geologists are moving in that direction so so nothing can be understood without understanding everything else and nor can we have a human functioning in any human order like the Constitution or suggest a constitution with North American continent yes as the only reasonable thing to do rather than a constitution for humans and I suggest a byock recei instead of a democracy because we just have a deal a democracy you have something for humans but to have a Arrangements we're just humans are thinking about their situation then a person is losing out as regards a larger part of the real community and the trees have to vote the trees have to vote but yes and the birds after well the birds after vote and we are coming to that in other words that's happening how through the environmental protection program every time any project takes place and it's significant project now you have to have an environmental assessment main and so in that sense that is kind of asking permission of the land for us to be there that's what environmental assessment now this has legal status and we have also nots and we have a river keeper now just be careful on Long Island Sound now has a keeper a human that speaks on the part of this is something like before the law a corporation is a person so to speak or an infant is can be represented it requires somebody to represent it but there's no reason why the this cannot be arranged for and we're a court we have representation in judgments of thing and it is that it is happening we don't see it but it is something like this sense of this barge with the garbage owner that is adrift and cannot find anywhere to go because it's it's not acceptable anywhere yeah yeah so in some weird human so that humans but it represents the humans if that is not acceptable that we are not acceptable in our present mode of action so if we really think about it we have to say that we have made ourselves unfit for the community of line and if we make ourselves unfit for the community of life then the community of life is going to reject us you you

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    – Y a-t-il des opinions sur le concept moderne et les perspectives de développement de la Noogenèse? (populaire en français) https://fr.wikipedia.org/wiki/Noogen%C3%A8se

    – Si hay una opinión acerca de la actual concepto y las perspectivas de desarrollo de la Noogenesis (popular en español)? – https://es.wikipedia.org/wiki/Noog%C3%A9nesis

    – Há opinião sobre o moderno conceito e perspectivas de desenvolvimento Noogenesis (popular em português)? – https://pt.wikipedia.org/wiki/Noog%C3%AAnese

    – Eсть ли мнения о современном понятии и перспективах развития Ноогенеза? – https://www.researchgate.net/publication/325455500_Noogenesis_Modern_Concept_and_Prospects_of_Study_Noogenez_sovremennoe_ponatie_i_perspektivy_izucenia_Mat_mezd_naucno-prakt_konf_V_I_Vernadskij_i_perspektivy_razvitia_rossijskoj_nauki_k_155-letiu_s

  2. The Jews and their Torah established the first dogma. The hierarchy of man and God. Absolutely no one is allowed to say their Hierarchy is a work of fiction written by the Sanhedrin to gain an advantage. Thier anthropomorphic god gives the Jews the right to rule, inherit the earth, make women lower than man, and make slaves of all non-Jews. The god of the Jews was the same god of Babylon rebranded. The Catholic Church (Koran as well ) accepts this dogma and the Jesuits inforced it with the Inquisition using extreme violence (torture and burning alive) with the intent to terrorize all into obedience (Muslims as well).

    The Jesuits stop the Enlightenment movement which questioned the established hierarchy with a powerful strike by burning Giordano Bruno alive. Bruno was an Italian Dominican friar, philosopher, mathematician, poet, and cosmological theorist. He was a deep thinker and felt no obligation to become dogmatic about any thinking process in the sciences.

    The Jesuits (a fully cloaked and ordained military order) took control of the western education system and continued to enforce the old testaments Babalonian Hierarchical system as a Devine mandate for all to submit to. and obey. Thus, their name, Society of Jesus. Capitalizing on the idea Jesus is Gods ordained ruler of earth and no other is higher in status. God and Jesus being coequal in all aspects. Submission to this hierarchy is absolute and was enforced with violence if need be. (Machivallian)

    The education system by its very nature pushes this dogma by establishing an academic hierarchy that everyone must climb the latter and thus is planted firmly in children minds. (governments mandate) Professor enjoys professing theories and dogma as absolute truth and a presupposition without challenge.

    This idea of Jewish hierarchy has permeated our minds as an unquestioned presupposition to our logic. If a presupposition is a fallacy then the syllogism is fallacious. Thus, it cannot be logical. Government and religous hierarchy is supposily a Divine mandate favoring the Jews. Hum?

  3. Thomas Berry talks as if Teilhard was in error to some extent by not taking into account the dangers of exploitation of natural resources. But his focus was on the advancement of human capabilities — which he was correct to focus upon, and indeed in many ways humanity is making advances.

    The WRONGS we have seen since Teilhard's time have to do with our system that allows greed-based sociopaths to rise in wealth and power high enough to promote great damage to our ecology for the purpose of making those in power even richer.

    Berry is correct to point out the ecological damage being done by the sociopaths in control of corporations and Wall Street (but that has nothing to do with Teilhard). Factory farming and Monsanto type agriculture must STOP! We are already seeing the effects as illness of various types becomes more prevalent despite great advances in medicine. For the first time in our history the current young generation is not expected to live as long as their parents.

  4. He is not just talking about Christians, he is talking about all of us. We better get our act together and live in ways that are acceptable to the continuation of life on earth.

  5. A wonderful and illuminating conversation on Teilhard de Chardin and his unique contribution.  In my view, this leads well into the insights of Ray Kurzweil.

  6. Thank you so much for publishing this tremendous interview. Worth watching again and again. I've never taken notes while watching a YouTube. But I did for this one!

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