Edgar Morin
From Wikipedia, the free encyclopedia
Edgar Morin is a French philosopher and sociologist who was born in Paris on July 8, 1921 under his original name Edgar Nahoum. He is of Judeo-Spanish origin (Sefardi). He is known for the transdisciplinarity of his works, in that he covers a wide range of interests and dismisses the conventional boundaries between academic disciplines.
Contents |
[edit] Early years
As a boy, Morin enjoyed reading, cinema, aviation and cycling. He began his work in philosophy with a study of the diverse types of illustration from the 17th Century. He first became tied to socialism in connection with the Popular Front and the Spanish Republican Government and the Spanish Civil War. In 1940 he fled to Toulouse when the Germans invaded and dedicated himself to help refugees and to go deeper into Marxist socialism. He took part in the French Resistance and joined the Communist Party in 1941, which was persecuted by the Gestapo. He participated in the liberation of Paris in August 1944 and the following year, he married Violette Chapellaubeau and they lived in Landau working as a Lieutenant in the French Occupation army in Germany.
In 1946, he returned to Paris and gave up his military career to pursue his activities with the Communist party. Due to his critical posture his relationship with the party gradually deteriorated until he was expelled in 1951 after he published an article in Le Nouvel Observateur (then known as France-observateur). In the same year he was admitted into the National Center of Scientific Investigation (CNRS) with the recommendation of several intellectuals.
[edit] Philosophical development
On joining the CNRS, Morin entered the field of social anthropology in the area of cinematography, moving into surrealism although he still had not abandoned socialism. He shared ideas with Franco Fortini and Roberto Guiducci, similar to Hebert Marcuse and other philosophers. He founded and directed the magazine Arguments (1954-1962). During the same period he was active in protesting the French involvement in the Algerian War of Independence. In 1959 his book Autocritique was published.
In 1960, Morin travelled extensively in Latin America, visiting Brasil, Chile, Bolivia, Peru and Mexico. The indigenous and Afro-Brasilian culture made a strong impression on him. He returned to France where he published L'Esprit du Temps.
Beginning in 1965 he became involved in a large multidisciplinary project, financed by the Délégation Générale à la Recherche Scientifique et Technologique (DGRST) en Plozevet. He spent 1965 doing investigation (along with his collaboraters) while living in a rustic cabin in Poulhan. Two years later when the results were released, Morin was labeled a heretic by the DGRST due to the transdisciplinary nature of the work. This contributed to his increasing aversion to the academic world in Paris and he spent more and more time working outside of the city.
In 1968 Morin replaced Henri Lefebvre in the University of Nanterre. He became involved in the student revolts that began to emerge in France. In May 1968 he wrote a series of articles for Le Monde that tried to understand what he called "The Student Commune." He followed the student revolt closely and wrote a second series of articles in Le Monde called "The Revolution without a Face" as well as co-authoring Mai 68: La brèche with Cornelius Castoriadis and Claude Lefort.
In 1969 Morin spent a year at the Salk Institute for Biological Studies in La Jolla, California. While at the institute, he became familiar with the revolution in genetics initiated by the discovery of DNA which contributed to his views on cybernetics, information theory and a theory of systems.
In 1983 he published De la nature de l’URSS which deepened his analysis of Soviet communism and anticipated the Perestroika of Mikhail Gorbachev.
Morin's epistemological work can be seen as "revolutionary" because of his attempt to reconsider the relation-triangle : ideology-politics-science through what he calls "complexity". The "complex" being here not the opposite of simple but a "method" which "respects the mystery" of the universe knowing that "the simple is just, allways, something simplified" by someONE. This titanic effort can be discovered in his quest of "La methode" with its six volumes. Not only a scientific project but also a complex-message coming from the heart of the 20th century...
[edit] Literary Work
- 1951, L’Homme et la mort
- 1969, La Rumeur d’Orléans
- La Méthode (6 volumes)
- 1970, Journal de Californie
- 1973, Le paradigme perdu: la nature humaine
- 1981, Pour sortir du siècle XX
- 1982, Science avec conscience
- 1983, De la nature de l’URSS
- 1990, Introduction à la pensée complexe
- 1993, Terre-patrie
- 1994, Mes démons
- 1994, La Complexité humaine
- 1997, Comprendre la complexité dans les organisations de soins
- 1999, L’Intelligence de la complexité
- 1999, Relier les connaissances
- 1999, La Tête bien faite
- 2000, Les Sept savoirs nécessaires à l'éducation du futur
- 2001, Journal de Plozévet, Bretagne
- 2002, Pour une politique de civilisation
- 2002, Dialogue sur la connaissance. Entretiens avec des lycéens
- 2003, La Violence du monde
- 2003, Éduquer pour l’ère planétaire, la pensée complexe comme méthode d’apprentissage dans l’erreur et l’incertitude humaine
- 2003, Les Enfants du ciel : entre vide, lumière, matière
- 2004, Pour Entrer dans le siècle XXI
