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44 Bill JOY: Pourquoi l'avenir n'a pas besoin de nous. Nos techniques les plus puissantes du 21ème siècle - la robotique, le génie génétique et les nanotechnologies - menacent de faire de l'homme une espèce en danger. Artticle dans "Wired en avril 2000.

file:///C:/Documents%20and%20Settings/desktop/Mes%20documents/MarcISO%202006/livre/article%20de%20Bill%20JOY.html


45 Extrait de Ray Kurzweil: "The age of spiritual machines" cité par Bill Joy.

46 Extrait du livre de Hans MORAVEC: Robot: Mere machine to transcend human mind, cité par Bill Joy.

47 Converging Technologies for Improving Human performance. June 2002. Arlington USA: http://www.technology.gov/reports/2002/NBIC/Part1.pdf

Voir page 95. h) The risk of S&E developments: "Bill Joy has raised such issues with the public, presenting scenarios that imply that nanoscale science and engineering may bring a new form of life, and that their confluence with biotechnology and the information revolution could even place in danger the human species. In our opinion, raising this general issue is very important, but several of Joy’s scenarios are speculative and contain unproven assumptions (see comments from Smalley 2000) and extrapolations. However, one has to treat these concerns responsibly. For this reason we have done studies and tasked coordinating offices at the national level to track and respond to unexpected developments, including public health and legal aspects. So far, we all agree that while all possible risks should be considered, the need for economic and technological progress must be counted in the balance. We underscore that the main aim of our national research initiatives is to develop the knowledge base and to create an institutional infrastructure to bring about broader benefits for society in the long term. To this end, it is essential to involve the entire community from the start, including social scientists, to maintain a broad and balanced vision. "

Voir Page 40 Motivation and outlook; Theme Summary of Pannel by US reprentative of US governmental Governmental agencies: "Science must offer society new visions of what is possible to achieve. The society depends upon scientists for authoritative knowledge and professional judgement to maintain and gradually improve the well-being of citizens, but scientists must also become visionaries who can imagine possibilities beyond anything currently experienced in the world. In sicence the intrinsic human need for intellecutual advancement finds it most powerfull expression. At times, scientists should take great intellectual risks, exploring unusual and even unreasonable ideas, because the scientific method for testing theories empirically can ultimately distinguish the good ideas from the bad ones. Across all of the sciences, individual scientists and teams should be supported in their quest for knowledge. Then interdisciplinairy efforts can harvest discoveries across the boudaries of may fields, and engineers will harness them to accomplish technological progress."

48 Sir Martin REES: "Our final century" Random House (UK) (published in US as ''Our Final Hour'' by Basic Books) plus various foreign editions. (2003).

49 REES “Our Final hour” P.132

50 "Nano-Bio-Info-Cogno-Socio-Anthro-Philo-" High Level European Group Foresighting the New Technology Wave: Converging Technologies – Shaping the Future of European Societies Brussels European Commission 2004. http://www.ntnu.no/2020/final_report_en.pdf
Page 3: Engineering the Mind and the Body: "Some proponents of CTs advocate engineering of the mind and of the body. Electronic implants and physical modifications are to enhance our current human capacities. The expert group proposes that CT research should focus on engineering for the mind and for the body. Changes to the cognitive environment or medical self-monitoring can improve decision-making and health. Either way, humans may end up surrendering more and more of their freedom and responsibility to a mechanical world that acts for them."

Page 4: CTEKS (Converging Technologies for the European Knowledge society): "Converging technologies converge towards a common goal. CTs always involve an element of agenda-setting. Because of this, converging technologies are particularly open to the deliberate inclusion of public and policy concerns. Deliberate agenda-setting for CTs can therefore be used to advance strategic objectives such as the Lisbon Agenda. "

Page 4: CTEKS agenda-setting is not top-down but integrated into the creative technology development process. Beginning with scientific interest and technological expertise it works from the inside out in close collaboration with the social and human sciences and multiple stakeholders through the proposed WiCC initiative (“Widening the Circles of Convergence”). For the same reason, ethical and social considerations are not external and purely reactive but through the proposed EuroSpecs process bring awareness to CT research and development.

51 European Report Page 4: CTEKS agenda-setting is not top-down but integrated into the creative technology development process. Beginning with scientific interest and technological expertise it works from the inside out in close collaboration with the social and human sciences and multiple stakeholders through the proposed WiCC initiative (“Widening the Circles of Convergence”). For the same reason, ethical and social considerations are not external and purely reactive but through the proposed EuroSpecs process bring awareness to CT research and development.



52 Ilya Prigogine et Isabelle Stengers, La Nouvelle Alliance, Métamorphose de la Science, Gallimard, Paris, 1979, p 88.

54 Jeremy RIFKIN : « The European Dream : when Europe’s vision of the future is quietly eclipsing the american dream. Tarcher Penguin 2004. page 356-7.

55 Carl Philip Gottfried (ou Gottlieb) von CLAUSEWITZ est né le 1er juin 1780 à Magdebourg et mort le 16 novembre 1831 à Breslau. Ce fut un officier et théoricien militaire prussien. Une des ses phrases les plus célèbres est que" La guerre n'est qu'un prolongement de la politique par d'autres moyens."

56 Voir le “service pour l’égalité entre les hommes et les femmes » à la Commission européenne : http://ec.europa.eu/employment_social/gender_equality/gender_institute/index_fr.html


57 Willis HARMAN : Global Mind Change : the promise of the XXIst century, Berret and Koelher, San Francisco, 1998. Page 84. “Modern Society has a peculiar characteristic – namely, that it teaches fear of death, and that fear underlies many other fears....and indeed the fear of death permeates our society, disguised in a multitude of ways in which we seek “security”.

“But the “perennial wisdom” of the world’s spiritual traditions has disagreed- has asserted that we are in an essentially meaningful universe in which the death of the physical body is but a prelude to something else. The mystical and contemplative traditions have often gone on to give more details,...

58 Marlo MORGAN: « Message des hommes vrais aux mutants » Albin Michel Paris 1995. Même si nous sommes bien conscients que ce livre est un plagiat inventé de la culture aborigène, il n’en reste pas moins une merveilleuse description en creux du malaise de notre civilisation moderne.

59 Jacques GRANDMAISON, Le défi des générations : enjeux sociaux et religieux du Québec d’aujourd’hui, Fides, Québec, 1995, pp. 313-314.


60 Ilya PRIGOGINE et Isabelle STENGERS: Entre le temps et l'éternité. Flammarion Poche 1993. Voir aussi La Nouvelle Alliance, Métamorphose de la Science, Gallimard, Paris, 1979;

61 Je ne résiste pas à citer les vers du poète romantique LAMARTINE :

« Oh temps suspends ton vol,

« Et vous, heures propices, suspendez votre cours.

« Laissez nous savourer les rapides délices

« Des meilleurs de nos jours. »

62 Il existe toute une littérature sur l'"énergie du vide". Il y a même des premiers prototypes de moteurs à l'énergie cosmique qui fonctionnent déjà. Mais si cette technologie se développait vraiment, ce serait l'écroulement d'une bonne partie de nos empires énergétiques. L'humanité ne semble pas prête pour ce type de révolution énergétique. http://findarticles.com/p/articles/mi_m1134/is_1_112/ai_97174202

63 Willis HARMAN, Global Mind Change, the promise of the last years of the twentieth Century. Institute of Noetic Sciences (Sausalito, Ca. www.noetic.org). Une seconde édition de ce livre est publiée par Berret and Koehler, San Francisco.1998.

64 Rupert SHELDRAKE : Une nouvelle science de la vie, Editions du Rocher (19 juin 2003), Collection : Sciences Humaines, 233 pages

65 On lira avec grand intérêt l’ouvrage collectif édité par Basarab NICOLESCU: « Le sacré aujourd’hui ». Editions du Rocher, Paris 2003. Cette réflexion de haut niveau, regroupe des croyants et des incroyants. Ils témoignent des directions nouvelles que prend le sacré au XXI° siècle.

66 Voici le lien vers les documents de cette excellente réunion de la DG Science sur l’avenir de la science et de la technologie. http://cordis.europa.eu/foresight/conference_2005.htm

67 Frederico MAYOR: La nouvelle page, Editions du Rocher, Unesco, 1994.

68 Evangile de Marc: 2, 22.

69 « We are living through one of the most fundamental shifts in history: a change in the actual belief structure of Western society. No economics, political or military power can compare with the power of a change of mind. By deliberately changing their images of reality, people are changing the world ».

  1. 70Rupert SHELDRAKE & Mathew FOX, The Physics of Angels : Exploring the Realm Where Science and Spirit Meet, Harper, San Francisco, Paperback, September 1996.

Voir aussi : Rupert SHELDRAKE: “The Sense of Being Stared at: And Other Aspects of the Extended Mind 2005.

71 Le “State of the World Forum” a été crée par Jim Garrison, et patronné par Michail Gorbatchev. Dans un grand hôtel de “Nob Hill” (la colline des snobs) à San Francisco, Jim a eu le génie de rassembler un millier de personnes provenant des USA mais aussi de 45 autres pays du monde. Tous ces gens avaient en commun qu’ils étaient intéressés par le changement culturel en cours, ou changement de paradigme. C’est un des endroits où j’ai compris que peut-être je n’étais pas un excentrique isolé, mais membre d’une communauté mondiale de réflexion et de changement profond. Malheureusement cette expérience n’a duré que 5 ans entre 1996 et 2001.

  1. 72Paul H. RAY, The integral Culture Survey: A study of values subcultures and the use of alternative Health care in America. A report to the Fetzer Institute (Kalamazoo Michigan) and the Institute of Noetic Sciences (San Francisco, Sausalito), 1995. www.noetic.org Voir aussi Paul H. RAY: "The cultural creatives: How 50 million people are changing the world" Harmony Books, New York 2000.

Et la traduction Française de ce livre: "L'émergence des créatifs culturels: enquête sur les acteurs d'un changement de société". Editions Yves Michel, 2001

73 Voir page 33 où je décris les quatre stades selon Kuhn de l'acceptation d'un paradigme.

74 Ce fut un combat difficile car j'ai compris à ce moment le dilemme dans lequel se trouvent les sociologues. Ils sont condamnés à ne trouver que ce qu'ils connaissent déjà, puisque leurs questions sont toujours orientées vers ce qu'ils désirent trouver. Il n'existe pas de question "objective". Et donc les sociologues de la commission qui étaient assez classiques ne considéraient pas intéressante l'hypothèse de l'existence de créateurs de culture en Europe. Si bien qu'ils n'aimaient pas les questions de Ray et s'y sont opposés assez fort. Pour en sortir la Cellule a confié le dépouillement de l'enquête à un consultant extérieur pour ne froisser aucune sensibilité.

75 Association pour la biodiversité Culturelle: Les Créatifs Culturels en France éditions Yves Michel, 2007. Préface de Jean Pierre Worms.

76 Un merci tout particulier au Prof. Enrico Cheli qui a eu la gentillesse de me communiquer les résultats provisoires non encore publiés officiellement.

77 Marc LUYCKX: “Religions confronted with Science and technology” European Commission 1991. Ce rapport est accessible sur mon blog: http://vision2020.canalblog.com, aller à « Religions and science »

78 Takeshi UMEHARA The civilization of the forest Published in “NPQ” Summer 1990 pp. 22-31.

79 Si l'on estime que les intellectuels constituent 5% de la population, on peut estimer que 10 % de ce groupe représente ... 5 millions d'intellectuels qui seraient dans ces nouvelles valeurs.

80 PERLAS Nicanor : Shaping Globalization : civil Society, Cultural Power, and Threefolding XXX

nperlas@info.com.ph


81 Voici le texte du discours du Professeur SARDAR : “Transmodernism is the transfer of modernity from the edge of chaos into a new order of society. As such, transmodernism and tradition are not two opposing worldviews but a new synthesis of both. Traditional societies use their ability to change and become transmodern while remaining the same! Both sides of the equation are important here: change has to be made and accommodated; but the fundamental tenets of tradition, the source of its identity and sacredness, remain the same. So we may define a transmodern future as a synthesis between life enhancing tradition – that is amenable to change and transition – and a new form of modernity that respects the values and lifestyles of traditional cultures. It is in this sense that traditional communities are not pre-modern but transmodern. Given that vast majority of the Muslim world consists of traditional communities that see their tradition as a life enhancing force, the vast majority of Muslims world wide are thus more transmodern than pre modern. Most politicians, bureaucrats and decision-makers do not appreciate this point. The reason for this is that when traditions change, the change is often invisible to the outsiders. Therefore, observers can go on maintaining their modern or post modern distaste for tradition irrespective of the counter-evidence before their very eyes. The contemporary world does provide opportunity for tradition to go on being what tradition has always been, an adaptive force. The problem is that no amount of adaptation, however much it strengthens traditional societies, actually frees them from the yoke of being marginal, misunderstood and misrepresented. It does nothing to dethrone the concept “Tradition” as an “idee fixe” of western society. The West has always seen Islam through the lens of modernity and concluded that it is a negative, closed system. Nothing could be further from the truth. Islam is a dynamic, open system with a very large common ground with the West. But to appreciate this, Islam has to be seen from the perspective of transmodernism and understood with its own concepts and categories. This transmodern hypothesis is also very appealing to an important part of the Muslim world, as we saw in chapter on religions and politics. According to high quality intellectuals like Ziauddin Sardar, there is an important part of the Muslims who are sincerely trying to build a new synthesis between the best of their cultural and spiritual roots and the best of modernity, behalves the secularist dimension.”

82 Voir Marc LUYCKX: "The transmodern hypothesis" in "Futures" November December 1999. Voir aussi sur mon blog: http://vision2020.canablog.com "Religions and civilisations".



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