100 - EDIŢIE SPECIALĂMesajul din sticlă

Cornel Codiţă
Ziarul BURSA #Cultură /

Cornel Codiţă

Ce ai spune, în cinci sute de cuvinte, dacă ai avea prilejul să vorbeşti lumii, oamenilor ei, doar o dată la o sută de ani? Orizontul întrebării este copleşitor. Abrupt, îţi dai seama că experienţa individuală, ceea ce ştii, ceea ce crezi, ceea ce îţi doreşti, ceea ce simţi, ceea ce speri, ceea ce visezi, ceea ce eşti, totul şi toate devin irelevante. Pot fi interesante, emoţionante, dar cît mai pot conta ele, ca sens, într-o capsulă a timpului? Entităţi prea slab capabile de semnificaţie! Cu o singură excepţie, adevărurile eterne şi universale ale matematicii. Dacă aş putea pune pe hîrtie, acum, demonstraţia adevărului (presupus!) din Conjectura lui Goldbach, asta ştiu bine, i-ar interesa pe cei din viitorime. Nu pot! Şansa de a le vorbi este însă aici, în chenarul ziarului Bursa, reală, palbabilă, acaparantă, nu poate fi ratată. Ceva trebuie să las mărturie. Nu despre mine, desigur, ci despre ea, România. Am ales ca mesager, întrebările mele despre cum şi ce va fi peste o sută de ani. Naivitatea şi inadecvarea lor, în raport cu realităţile lumii de atunci, ar putea să trezească, cine ştie, interesul sau, dacă nu, măcar hazul cititorului meu de peste veac. Ceva, acolo... o reacţie umană!

Dintre toate necunoscutele posibile, una singură merită cu adevărat iscodită: va mai exista România peste o sută de ani? Mesajul oamenilor de la 1918 este clar şi răspicat. Pentru ei, era sigur că România născută din mîinele, minţile şi sufletele lor va fi acolo peste veac, întorcîndu-şi privirile către ei cu respect şi mulţumire pentru darul primit. Pentru mine şi nu doar, astăzi, această certitudine împarte locul cu îndoiala. Condiţiile şi circumstanţele politice, istorice, care au făcut posibilă România lui 1918 sunt astăzi săpate la rădăcină. Tenace, temeinic, cu program.

Nu doar şi nu atît de etern caragialiana prostie, amoralitate şi cupiditate a politicienilor României, ci de forţe cu mult dincolo de hotarele şi de puterile noastre. Rînduiala acelor vremi este considerată vetustă, o piedică în calea altor proiecte la scară macro-politică. Un uriaş angrenaj a fost pus în mişcare pentru a "elibera terenul". Iar el nu vizează România în mod special, ci nucleul însăşi al alcătuirii politice şi civilizaţionale pe care o numim Europa. În secolul XX, în care s-a născut România, mega-războiul a fost unealta predilectă cu care politica a tras brazdă în istorie. A schimbat lumea. Astăzi are la dispoziţie nenumărate alte unelte, la fel sau poate încă şi mai eficiente, dar la război nu a renunţat. L-a reinventat la scări diferite de mărime, de la armaghedonul nuclear, la micro războaiele locale sau hibride, transformîndu-l într-o versatilă trusă de scule. Va fi România de peste un secol copilul de pripas al războiului sau al războaielor ce vor răvăşi Europa în acest secol XXI, sau va fi pruncul norocit al unui proiect de construcţie paşnică, la scara continentului, răsfăţat al ursitoarelor bune şi destinat unui viitor care să se mai cuprindă sub curcubeul său cel puţin încă un veac? Aceasta-i întrebarea!

Opinia Cititorului ( 20 )

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  1. Buna intrebare; pacat ca nu putem intrevedea raspunsul.

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    1. Dragii mei,

      Am avut oportunitatea sa fiu studenta in perioada 2001-2002, la acest program de master din Landegg. din Elvetia, fiind si asistenta domnul presedinte dr.Danesh. Aceasta Universitate Internationala isi propunea sa formeze adevaratele elite spirituale ale lumii. 

      Iata cateva date despre, scuze dar nu am vreme sa si traduc in limba romana..asa ca postez copy- paste. 

      Abstract 

      Conflict-fre e Conflict Resolution (CFCR) is an emerging theory and practice of conflict resolution. Building upon traditions of innovation within the field of dispute resolution, as well as insights fr om a variety of disciplines including conflict studies, peace studies and developmental psychology, CFCR aims to be a unity-centered practice. Both the method and outcomes of CFCR are attempts to reflect the possibilities of helping to create conditions of unity between individuals and communities. The purpose of this article is primarily descriptive, aiming to give an initial overview of CFCR as a practice. This description is rooted in the initial applications of CFCR in a number of contexts. In this article, the theoretical underpinnings of the CFCR model are summarized, CFCR’s connections with the contemporary conflict resolution scholarship are explored, and the three stages of CFCR are outlined. 

      Author Bio(s) 

      Dr. Roshan Danesh has his S.J.D. fr om Harvard Law School, and is the former chair of conflict resolution at Landegg International University. He currently is engaged in both practice of law and conflict resolution. 

      Dr. Hossain B. Danesh is a retired professor of conflict resolution and psychiatry. He is the founder and director of the International Education for Peace Institute and former president of Landegg International University, both in Switzerland. 

      Recommended Citation

      Danesh, Roshan and Danesh, Hossain (2004) "Conflict-Free Conflict Resolution Process and Method," Peace and Conflict Studies: Vol. 11 : No. 2 , Article 4 

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      Distinsul meu profesor de relatii internationale, ch arles O, Lerche a scris mai multe carti si articole alaturi de alti distinsi profesori ai meide la Universitatea Internationala din Landegg si din comunitatea de cercetatori bahai.

      Everyone is aware of and concerned about conflict. We hear constantly of terrorism, ethnic disturbances, trade wars, political partisanship, labour disputes and family breakdown. Many conflicts have proved resistant to traditional methods of containment and resolution and this has stimulated the search for more innovative, more comprehensive and more fully human approaches to dealing with conflict.This volume of the George Ronald Bahá'í Studies Series reflects an effort by a group of scholars fr om around the world, united by common convictions, to contribute to this search. Inspired by the teachings of the Bahá'í Faith to provide new insights and solutions, contributors look at:Perspectives on Peace Building: An Overview and Some Insights fr om the Bahá'í WritingsCheshmak A. Farhoumand-Sims and ch arles LercheBahá'í Consultation: Worldview or Process?Hossain B. Danesh and Roshan DaneshContemporary Governance and Conflict Resolution: A Bahá'í ReadingGraham HassallBeyond Linguistic Conflict: Spiritual Foundations of a Universal Auxiliary LanguageJeffrey S. GruberInternational Human Rights: A Common Code in Resolving Intra-state and Inter-state Conflicts?Nazila GhaneaReforming the United Nations: Issues and OptionsOlivia LopezBahá'u'lláh's Concept of Collective Security in Historical and Theoretical PerspectiveAriane SabetConflict and Harmony Among Nations: The Case of International Trade+Shahruz MohtadiGlobalization and Its Conflictsch arles O. Lerche 

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      .

      Nu doar şi nu atît de etern caragialiana prostie, amoralitate şi cupiditate a politicienilor României, ci de forţe cu mult dincolo de hotarele şi de puterile noastre. Rînduiala acelor vremi este considerată vetustă, o piedică în calea altor proiecte la scară macro-politică. Un uriaş angrenaj a fost pus în mişcare pentru a "elibera terenul". Iar el nu vizează România în mod special, ci nucleul însăşi al alcătuirii politice şi civilizaţionale pe care o numim Europa.  

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      Sa fim pruncul norocit al unui proiect de construcţie paşnică, la scara continentului, răsfăţat al ursitoarelor bune şi destinat unui viitor care să se mai cuprindă sub curcubeul său cel puţin încă un veac? Aceasta-i întrebarea!- Pentru aceasta intrebare veti ramane in istorie, domnule profesor!

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    Multi maestri spirituali au ales Romania sa fie centrul spiritual al lumii!...De elitele din universitati si scoli depinde integrarea conceptului de pace in toate materiile! Education gor peace este un proiect ce a fost implementat in Ex-Jugoslavia de Landegg Academy. Dupa conflictele militare Landegg a invitat lideri politici, profesori si alti reprezentati ai societatii civile din noile state nou recunoscute la aceeasi masa. La inceput nu doreau sa se priveasca in ochi dar nu metoda si intelepciune au incepur sa lucreze impreuna, sa colaboreze pe teme de interes comun! Au fost de acord sa integreze conceptul de pace in toate materiile in scoli! Voluntarii nostri, studenti bahai au mers sa ajute. Deci se poate, numai sa existe curaj, vointa si indrumare spirituala adecvata! Cultura pacii trebuie extinsa in toate domeniile! Esential este sa inlocuim, la nivel teoretic, variabila militara a unei superputeri, asa cum cu multa intelepciune, ne spuneati la curs, stimate domnule decan. Cu ce sa o inlocuim? Cu educatia pentru pace, sub toate formele ei, interioara individuala, structurala, societala! Trebuie sa indraznim sa visam si sa luptam zilnic, cu asiduitate, pentru visul nostru comun de pace! Pacea implica unitate la scara larga! Nu putem avea pace in centru daca cream conflicte la periferie...Intelepciunea este sa rezolvam conflictele fara conflict!.. noi fiinte armonioase, nu conflictuale, in esenta noastra spirituala! Umanitatea este spirit universal coborat in noi toti! Romania va fo tara binecuvantata deoarece Regina Maria este primul cap incoronat al lumii care a acceptat medajul de pace al filozofiei si credintei bahai! Credinta care considera ca o religie care divide oamenii, mai bine sa nu existe! Instrumentalizarea credintei de catre politic, inclusiv politica bisericii va fi inposibila deoarece casele de adoratie bahsi sunt deschise tuturor fiintelor umane! Solutiile tuturor crizelor, indiferent de natura lor, sunt de sorginte spirituala! Felicitari pentru articolul ce se alatura siragului margaritarelor intelepciunii oferit umanitatii! Domnul decan ar fi util sa apara pe sticla, asa ca pe vremuri si sa isi faca mesajul inteleptirii natiunii si omenirii auzit! Romania si umanitatea are nevoie de spirite iluminate, asa ca cel al autorului articolului de centenar! Pleiada de studenti formati de dansul ar trebui agregata si incurajata sa devina luptatori ai pacii date de intelepciune si sentimente!... prea mult real politics strica insasi templul sufletului individual si colectiv! Sper si doresc ca Romania sa devina copilul rasfatat al umanitatii!

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    Oare pot visatorii sa se lupte cu power politics? Cred ca visatorii ar trebui sa inlocuiasca politicienii ce doresc sa isi sporeasca puterea si nu puterile tuturor celor guvernati! Calitatea spirituala a elitelor politice este urgenta pe termen scurt si inlocuirea acestor false elite politice, militare, economice cu unele altruite, generoase care sa inlocuiasca egoismul nationalist si gelozia statelor nationale ce structureaza azi sistemul onternational cu alta ordine bazata pe slt tip de valori, o civilizatie superioara pe o axa valorica, diferita de valorile orizontale dreapta-stanga! Uniunea Europeana trebuie sa se transforme din entitate a subsidiaritatii in una care sa isi asume competentele sociale, implicit educationale si culturale bazate pe un buget federal capabil sa asigure pace structurala, coeziune sociala, economica si teritoriala de facto, nu doar de jure. Acest model societal sa fie exportat altor superputeri hard....astel sa le poata transforma in superputeri soft!... Vad ca lucrurile se intampla diferit, in prezent! Romania are misiunea nobila, la Sibiu sa deseneze alt viitor pentru UE si restul lumii! Este mesajul meu in armonie cu cel al maestrului meu, domnul decan Cornel Codita.

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    1. Conflict-Free Conflict Resolution

      Unity-based Conflict Resolution is a program that explores the premise that conflict resolution and peace-building can be helpfully thought about and practiced through a focus on building unity. Courses and training in this program explore ideas about the nature of unity, conflict, and peace, and explore the applications of unity-centered methodologies to inter-personal, organizational, inter-group, and global contexts. 

      Topics covered include: theories of conflict, unity, and peace; the intersections of developmental psychology with conflict resolution and peace-building; theories of social change; and the skills of unity-building; and the skills and steps of Conflict-free Conflict Resolution (CFCR), which is one particular unity-centered method of peace building and conflict resolution. 

      SUMMIT DEVOTED TO CHILDREN

      “On the occasion of the Summit devoted to the children, we recommend this program to all nations for consideration…” - Mission of Bosnia and Herzegovina to the United Nations, May 2002 

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    Conjectura lui Goldbach: “Orice număr par mai mare decat 2 este suma a două numere prime.”

    Aceasta problem ? a, care a impulsionat considerabil dezvoltarea teoriei ? 

    numerelor, se afla pe lista problemelor de matematic ? a nerezolvate înc 

    ? a. Ea î 

    ? ¸si are 

    originea în coresponden¸ta dintre Christian Goldbach ¸si Leonhard Euler — anul 1742 

    — ¸si se formuleaza astfel: 

    (CG) Orice numar natural par, mai mare ca ? 2, este suma a doua numere prime. ? 

    O forma mai tare a acesteia este: 

    (CG0 

    ) Orice numar natural par, mai mare ca ? 6, este suma a doua numere prime ? 

    diferite. 

    Dupa cum se poate vedea în [ ? 2], (CG0 

    ) este echivalenta cu afirma ? ¸tia urmatoare: 

    ?

    Orice numar natural mai mare ca ? 17 este suma a trei numere prime diferite. 

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    1. conjecture - ipoteză

      conjecture - presupunere 

      Conjectura lui Goldbach este o presupunere din partea matematicianului german Christian Goldbach (1690-1764). Acesta nu a lăsat nici o urmă în istoria matematicii cu excepția acestei propoziții, pe care el a propus-o, în 1742, într-o scrisoare către Euler: 

      Orice întreg mai mare decât 2 poate fi scris ca sumă de 3 numere prime. 

      La vremea aceea, 1 era considerat număr prim, așa că o versiune modernă a conjecturii inițiale a lui Goldbach este (varianta ternară = varianta slabă): 

      Orice întreg mai mare decât 5 poate fi scris ca sumă de 3 numere prime. 

      Euler, devenind interesat de problemă, îi răspunde că această conjenctură este de fapt o consecință a versiunii mai tari (varianta binară = varianta tare): 

      Orice număr întreg par mai mare decât 2 poate fi scris ca sumă de două numere prime 

      El a observat că în toate cazurile pe care le-a încercat, orice număr par (cu excepția lui 2, care este el însuși un număr prim) poate fi reprezentat ca suma a două numere prime. De exemplu, 4=2+2, 6=3+3, 8=5+3, 10=5+5=3+7, 12=5+7, 14=7+7=3+11, 16=13+3=11+5, ... , 100=97+3 etc. 

      Euler nu a reușit să demonstreze conjectura și de fapt nimeni nu a reușit până în prezent. 

      Mai multe informații legate de Conjectura lui Goldbach se pot găsi în romanul "Unchiul Petros si Conjectura lui Goldbach" scris de Apostolos Doxiadis, tradus în 26 de limbi în prezent, inclusiv în română. 

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      Despre unchiul Petros toti membrii familiei, oameni de afaceri, vorbesc cu jena, pentru ca este un ratat. Intr-o zi insa, unul dintre nepoti descopera ca viata lui Petros contine un secret minunat, care-l transforma dintr-o data din „oaia neagra“ a familiei intr-un adevarat erou tragic.

      Relatia afectiva dintre nepot si unchi devine posibila si... imposibila datorita unei faimoase ipoteze matematice, „Conjectura lui Goldbach“. 

      Ea suna asa: „ORICE NUMAR PAR MAI MARE DECAT 2 ESTE SUMA A DOUA NUMERE PRIME.“  

      Nimeni n-a reusit inca sa demonstreze adevarul acestei observatii, atat de usor verificabil prin incercari succesive. Dupa ce cititi romanul, puteti cauta si dumneavoastra demonstratia si, poate, obtineti premiul de 1 000 000 $ oferit de editorul englez al cartii.

      Un roman in care matematica devine un personaj plin de surprize, atat pentru cei care o iubesc, cat si pentru cei care o detesta, un roman in care numerele se incarca de o indescriptibila poezie. O poveste cu oameni fragili (impari) si numere puternice (pare). O apologie a matematicianului. O istorie care leaga destinul unui copil curios de cel al unui unchi excesiv de discret. 

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      Sper din toata inima ca Romania sa fie un copil curios si rasfatat de viitor, nu unul de pripas!

      Modelul Societal al viitorului reprezinta aceasta demonstatie a conjecturii...Unchiul Sam asteapta o demonstratie a conjecturii!  

      Va fi Romania in stare sa faca aceasta demonstratie impreuna cu unchiul Sam sau mai degraba matusa Europa?

      Relatie de cooperare posibila dar si imposibila! 

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      Conjectura lui Goldach, numită așa după matematicianul german Christian Goldbach, cel care a enunțat-o pentru prima dată, este una dintre cele mai vechi probleme încă neelcuidate din matematică și ne spune că oricare număr par mai mare decât 2 poate fi scris ca sumă de două numere prime: 

      De exemplu: 

      6 = 3+3 

      8 = 3 + 5 

      14 = 3 + 11 = 7 + 7 

      28 = 17 + 11 

      44 = 37 + 7 = 41 + 3 

      66 = 13 + 53 

      88 = 17 + 71 

      1000 = 997 + 3 

      și tot așa… 

      Practic, proprietatea se verifică pentru toate numerele pare analizate până acum, chiar de neînchipuit de mari (4 x 1018). Se numește conjectură (prezumție, ipoteză) – și nu teoremă – deoarece încă nu a fost demonstrată riguros matematic până acum, pentru oricare număr n par, dar nici nu a fost infirmată de vreun exemplu particular. Un al doilea Andrew Wiles care o va rezolva își va asigura medalia Fields (Nobelul în matematică). 

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      Tot intelepciunea Chinei ne ajuta! Echilibrul, Legea Armoniei, legea iubirii, legea atractiei, dintre in si jang, de exemplu, cere dublet, perechi de entitati contrare pentru a se inttegi! In chimie ii spunem dubletul electronic sau octetul electronic.Orice numar par, puternic, mai mare decat 2, numar par, deci puternic, este format din suma a 2 numere impare slabe, prime, pentru a -si forma inca unul sau mai multe dublete stabile. Chimia, biochimia si fizica poate ajuta demonstratia teoremei, astfel sa o transforme din conjectura in teorema integrata. Explicarea realitatii trebuie sa foloseasca metode integrate asa ca inceec sa ma joc putin.Radicalii liberi instabili sunt mereu in cautare de electroni pentru a-si forma dubletul, de aceea ataca membrana celulara. Antioxidantii se interpun asemenea unui stat tampon intre covilizatii, asa cum e Romania si cedeaza electronul lipsa radicalului liber salvand celula. Tot asa numerele impare prime se combina pentru a forma numere pare mai puternice.. formate din dublete.Poate ca aceasta a fost si este menirea Romaniei sa se sacrifice, sa lupte cu radicalii liberi instabili in cautarea electronului salvator, aducator de stabilitate (puteri cotropitoare, doritoare sa distruga membrana celulara occidentala) asemenea antioxidantilor in organism.Solutia pentru stabiitate este sa ne unim fortele in entitati politice stabile avand drept liant spiritualitatea comuna universala, data de dorinta de uniune cu perfectiunea a fiecarui suflet...spiritualitatea este asemenea antioxidantilor care stabilizeaza radicalii liberi prin cedarea electronului lipsa. Spiritul universal are suficienta eenergie pentru a ne putea echilibra, trebuie sa ne conectam la ea pentru a deveni stabili, asemenea numerelor pare- echilibrate!Terra este asemenea unui organism, o mare familie solidara legata prin iubire, atractie, echilibru dat de sursa de energia spirituala universala, de Sinele Universal numit Dumnezeu sau Divitate, de toate credintele. De ce sa ne hranim cu energia altor entitati asemanatoare atinci cand ne putem conecta fiecare si impreuna, in retea, la energia universala asemenea unor canale. Numai ompreuna devenim puternici, stabili... asemenea numerelor pare puternice formate din numere impare mai slabe ce tind sa se uneasca pentru a se echilibra... M-am deconectat putin, incercand sa pun Conjectura Golbach in contextul pozitiei geostrategice a Romaniei si in contextul energiei universale spirituale echilibratoare data tot de filozofia chineza aplicata in toate domeniile vietii, incepand cu medicina si sfarsind cu poltica mica sau mare! Sa nu iitam ca pamantul este o singura tara iar noi cetatenii lui, asa cum a conchis genial Baha Ulah! Relatii de atractie de iubire intre partile organismului, intre celulele organismulyi nu va lasa radicalii libera sa transforme propriile celule in dusmanii organismului! Pamantul are sificiente resurse sa ne ofere tuturor in mod egal. Aviditatea celor bogati lasa pe cei saraci in frig si foame! Echilibru intre bogatie si saracie, intre stiinte si spiritualitate, intre barbati si femei. O pasare nu poaye zbura fara echilibru intre cele doua aripi! Economia va insemna redistribuire a bogatiei, a resurselor terrei in mod egal tuturor cetatenilor indiferent de etnie, rasa, nationalitate, sex, filozofie de viata, credinte.. dar asta nu se va intampla in doar 100 de ani!

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      A New Scientific Paradigm

      The scientific side of the paradigm shift needs to arise out of science itself. This process cannot be imposed fr om outside by various cultural configurations. Despite its clearly stated materialistic overtone, science has the potential to find its own way out. This becomes more understandable when we realize that fr om a Bahá'í point of view both science and religion are the interwoven threads of one reality unraveling God-given potentialities in the course of scientific development and progressive revelation. Hence a limited interpretation of science (for example empiricism) should not discourage us fr om the promising future of scientific discoveries. Historically, this can be clearly observed through the triumphant universal march of science that has traversed fr om universities of Baghdad in Islamic civilization to engulf the revitalization of scientific thinking in the West. 

      The following four sections represent some thoughts and developments that are shaping the emergence of a new scientific paradigm: 

      A Basic Framework.  

      The scientific dimension of the paradigm shift needs to incorporate physical and biological sciences as well as social sciences, because social sciences borrow fr om and follow the theoretical frameworks and methodologies of physical sciences. A clear example is the way modern sociology (in the works of Herbert Spencer and Auguste Comte) was influenced by Lamarckian views and reductionist philosophies. If a paradigm shift is not acknowledged at the lower levels of reality (mainly, physics and biology), its manifestations at the upper dimensions of reality remain on a shallow foundation, and this will perpetuate the cosmic riddle that has paralyzed human thought throughout history. 

      Currently, new conceptions of cause, motion, and matter, the quest for a grand synthesizing theory, complexity, nonequilibrium thermodynamics, systems theory, and new biology, demonstrate promising signs as to the development of a new scientific paradigm. In physics and cosmology, promising developments are in quantum theory, relativity, and complexity. Physicists are trying to design a universal theory for science in which a coherent and unifying framework is drawn to combine major forces of the universe into one. Also, superstring theory represents one of the most exciting frontiers in theoretical physics. 

      At the biological level, strong arguments are being heard on the directionality of evolution and the attribution of a higher role to DNA. As Ian Barbour observes, "The patterns in the DNA do not violate the laws of physics and chemistry, but they could never be deduced fr om those laws. Information is recorded and utilized in hierarchically organized patterns. The meaning of the parts is determined relationally by their participation in the larger whole" (1997, p. 229). 

      Natural sel ection.  

      There is a growing recognition that the theory of natural sel ection may not be an unquestionable revelation of the truth. It seems the theory by itself lacks explanatory power to render an adequate picture of evolution. Proponents of modern synthesis and neo-Darwinists acknowledge the limitations of natural sel ection in explaining the dynamics of biological evolution. There is increasing support for proposals that the phenomenon of evolution needs to be studied in an inter- and multi-disciplinary environment of inquiry. Modern synthesis, geobiology, chaos theory, general theory of systems and other empirical data have something to say about the subject. At this period of transition when a comprehensive theory of evolution is being articulated, there is a legitimate place for philosophical speculations, intuition, and imagination in our discourse. 

      Evolutionary Views of Teilhard de ch ardin.  

      Studies in genetics hypothesize that DNA organization acts as a self-organizing force which contradicts the blind action of natural sel ection. These studies indicate that genes react additively to environmental stress in a favored direction. This subject demands a closer look at the ideas of one of its leading proponents, Pierre Teilhard de ch ardin. 

      Teilhard de ch ardin saw preferential factors as a responsible force in "canalization" of the evolutionary landscape. He wrote: 

      No 'mysticism' . . . is implied in the recognition of this phenomenon which inevitably reminds us of the entirely material, phenomenon of a river gradually establishing its course to conform with the terrain over which it flows. But just as, in the example, I have chosen of the river tracing its bed, there is (whatever the breadth and the form of the basin under consideration) the same gravity acting everywhe reand always on the flowing water, so in the case of 'speciating' matter also (that is to say in order to explain the formulation of any phylum), is there not — must we not inevitably postulate — the existence of a single basic factor in operation? (1966, p. 272) 

      Teilhard de ch ardin viewed this as the law of complexity consciousness. 

      Evolution is the central theme of Teilhard de ch ardin's system of thought. He writes: 

      Reduced to its ultimate essence, the substance of these pages can be summed up in this simple affirmation: that if the universe, regarded sidereally, is in process of spatial expansion(fr om the infinitesimal to the immense), in the same way and still more clearly it presents itself to us, physiochemically, as in process of organic involution upon itself (fr om the extremely simple to the extremely complex) — and, moreover, this particular involution 'of complexity' is experimentally bound up with a correlative increase in interiorisation, that is to say in the psyche or consciousness. (1975, p. 301) 

      Teilhard de ch ardin attempted to relate the science of geology (inorganic evolution) to the processes of organic life (biogeology) and the world of social history. He observed the same process of increasing organization in the passage fr om subatomic units to organic molecules, living units, cells, primitive humans and finally complex social organizations. In all, he observed the presence of the potential mind becoming more intense, more complex as the result of increasing complexity in the organization of material systems. Teilhard de ch ardin identified the consummation of this vast evolutionary process as the formation of a global civilization based on the universal solidarity of humankind and development of a single psychosocial unit with organic ch aracteristics. 

      His philosophical intuition lead him to observe the oneness of the world of spirit in all material systems. Instead of choosing a dualistic approach or a belittling of matter, Teilhard de ch ardin began his philosophy by acknowledging matter as the stuff of the universe, capable of generating intense spiritual energy. The following statement clearly shows his fascination with the physical organization of reality: "To push anything back into the past is equivalent to reducing it to its simplest elements. Traced as far as possible in the direction of their origins, the last fibers of the human aggregate are lost to view and are merged in our eyes with the very stuff of the universe" (Teilhard de ch ardin, 1975). As the result of increasing complexity, matter, which he calls the Alpha point, gradually attains higher degrees of completion (which are not manifest at lower levels) until it reaches the point of Omega, whe reSpirit accomplishes its purpose by animating the emergence of a new organism with a new destiny. Here again, we can see complexity and systems theory were introduced in Teilhard de ch ardin's vision of the world. 

      In recent years, emerging interdisciplinary ideas/theoretical configurations are giving impetus to exploring organismic/evolutionary views of change. Among these ideas are "evolutionary synthesis" and "systems theory" that discuss the relationships between physical, biological, and social evolution. Teilhard de ch ardin was a leading figure in the development of these integrative models. He was deeply influenced by the upward mobility and optimistic pattern of evolution toward higher degrees of perfection. He also observed a contradiction between the upward direction of biological evolution and the so-called downward arrow of time. To him, there must have been an interior force that propelled the vector of complexification to advance. Teilhard de ch ardin identified this internal propensity toward complexity as a ch aracteristic of cosmological and biological evolution. In his view, the rise of consciousness was a necessary step in a series of emerging properties in the evolution of the universe. His concept of Noosphere is about the growth of 'thinking substance' that has occurred 'outside and above biosphere'. 

      Teilhard de ch ardin believed that the emergence of consciousness corresponds to the directionality of evolution. "Threshold events" such as the complexity of consciousness indicate the presence of self-organizing evolutionary trends that defy the chaos of life. In applying this to genetics, he writes: "This is a proof that, followed along major tracts of time, chromosomic ch aracteristics are not the inert 'grains' and 'isotropes' that geneticists suppose, but in fact elementary vectors, consisting of very short oriented segments, reacting additively, always in a single favored direction, to the complex 'topography' of the geographical and biological milieu in which they find themselves" (1966, p.272). 

      An Integrated Vision.  

      At the level of model building, very valid propositions are being discussed concerning systematic constructs to explain the relationships between levels of analysis and levels of reality. Systems theory is in the forefront of these developments. 

      At the philosophical level, attempts are being made to develop a conceptual base for a unifying philosophy. For instance, Alfred North Whitehead offers one of the most sophisticated and serious works in this area. His idea of process philosophy clearly connects theology to the evolutionary ideas of science. Process philosophy has the potential to add a philosophical dimension to the illuminating concept of progressive revelation. 

      Finally, in applied sciences fr om medicine to the dynamic nature of information technology, new conceptions are contributing to the emergence of integrative models. In short, we are witnessing the emergence of an integrated vision in science and philosophy. A vision within which the materialistic view of reality is progressively deteriorating and giving birth to a new hierarchical structure of knowledge with life-like, dynamic-organic ch aracteristics. The emergence of the axioms of this integrated vision of reality that is beginning to be articulated in modern science and thinking will inevitably lead to a transition fr om a mechanistic to an organismic view. 

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      Catastrophic Events

      Catastrophic cultural, social, economic, and political events are disturbing the world's equilibrium. This disequilibrium will precipitate a reexamination of the epistemological value of some social constructs and cultural configurations that, at present, support certain interpretations of scientific research. 

      A New Model of Scholarship  

      This is the stage in which Bahá'í thoughts, ideas, and values will eventually attract thinkers and scientists in their quest for a new model of scholarship. At the present time, the details of this anticipated process cannot be imagined. One can only draw a mental picture of the generalities of this epoch-making enterprise, which is destined to eradicate the dichotomous perception of reality, put into motion the unifying forces of life, and develop a scientific/spiritual model of reality with a hierarchical structure of knowledge that relates all the sciences to each other. Bahá'í teachings provide us with the consciousness of a unified picture of reality, a unity in knowledge itself. The task of a Bahá'í scholar is to integrate diverse and consciousness-related phenomena with this unified picture of reality . The interpenetration of Bahá'í scientific and philosophical ideas will hasten the historical encounter of science and religion and give rise to a Grand Standard of Judgment. 

      In other words, when the majority of the scientific community acknowledges the need for a coherent corpus of spiritual knowledge in the general framework of science, then the totality of ultimates, absolutes, values, and meanings in the Bahá'í teachings will act as a unifying philosophy for human sciences, making the organization of separate bodies of theory possible. 

      The totality of Bahá'í teachings is about that ultimate unity of the material and spiritual, of the past and the future, and of the many and the one. Ábdu'l-Bahá reminds us that spiritual insight is the true method to comprehend the realities of things. It seems He is suggesting that the need for the presence of the bounty of the Holy Spirit in the process of acquiring knowledge is vital. That is to say, different methods of acquiring knowledge are valid in their own frames of reference. However, they all must be incorporated with the spiritual standard to achieve certainty in the search for truth. 

      In the Bahá'í view, the relationship between religion and advancement of knowledge must be examined within the processes of integration and disintegration of religious systems. Historically, during the time of integration and renewal, religion has a profound impact on human thought and progress. As this expression is distilled with deductive skills and permeates the lower levels of the hierarchy of knowledge, it ultimately becomes the nucleus of understanding around which branches of knowledge revolve. Conversely, when a religion is crystallized into dogmatic patterns of thinking, feeling, and acting, its creative potentialities are exhausted over time, and its generating impulses are dimmed. As a result, its role as the transcendental dimension of knowledge or the highest expression of human experience is cut off fr om the schema of the sciences. At this point, the schema of the sciences resembles a retarded organism whose attempt for progress is internally fixed at a certain level. 

      Traditional religions (though limited in their scope) transformed not only the ideology and the realms of meanings and values but also penetrated into the behavioral and material levels of culture and established an overarching spiritual and intellectual system. In the past, the advent of the Manifestation of God or archetypal figure has released spiritual energy that has manifested itself in the fine arts, law, ethics, philosophy, science, and technology. Ábdu'l-Bahá reminds us that the Manifestation of God or universal educator is at the same time a material, human, and spiritual educator and the realm of the Manifestation's influence is the world of existence. Manifestations of God establish a theory of true reality and value that transforms spiritual, social, and scientific values and creates corresponding religious, moral, and technological orders. 

      For instance, Islám, which is now in its age of scholasticism, at its beginning, upheld the spirit of scientific inquiry and established a great civilization fr om India to Spain with such universities that later became a model for institutions of higher learning in Europe. Ábdu'l-Bahá, refers to the verses in the Qu'rán that contradicted the old cosmology and provided knowledge of the movement of the sun, of the moon, of the earth, and of other bodies. Then, he goes on to say, "Even the doctors of Islám, when they saw that these verses were contrary to the accepted Ptolemaic system, were obliged to explain them away. It was not until after the 15th century of the Christian era, nearly nine hundred years after Muhammad, that a famous astronomer made new observations and important discoveries by the aid of the telescope, which he had invented. The rotation of the earth, the fixed position of the sun, and also its movement around an axis, were discovered.... During the Middle Ages, while Europe was in the lowest depths of barbarism, the Arab peoples were superior to the other nations of the earth in learning, in the arts, mathematics, civilization, government, and other sciences" (1981, pp. 23 — 24). 

      Bahá'í views on the interrelationship of consciousness and matter, and the Bahá'í concept of the organic evolution of humankind and the corresponding concept of progressive revelation will have a profound impact on the mental configuration of scholars and the development of a coherent view of reality. This can be considered as the process of experiencing "the theme of cosmology," which is, as Whitehead states, " the story of the dynamic effort of the world passing into everlasting unity, and of the static majesty of God's vision, accomplishing its purpose of completion by absorption of the world's multiplicity of effort" (1962, p. 57). 

      The emerging vision of reality will stress the need for a transcendental methodology to bring empirical-analytic models, cultural and historical experiences, models of symbolic interaction, intuition, spiritual insight, rational consensus, and historical-hermeneutic disciplines into an organic whole. At the present time, there are signs indicating a paradigm shift in modern science that tries to question pragmatic materialism and philosophical reductionism and to re-evaluate the role of consciousness in the establishment of physical reality. This new schema of the sciences reverses a dichotomous view of reality and offers a unified picture of the world in which both matter and mind are incorporated into all the sciences. An integrated approach as Kenneth Cauthen conceives is beginning to be articulated in all disciplines: 

      It is beginning to be articulated by physiologists, biologists, economists, ecologists, planners, system analysts, anthropologists, political scientists, futurists, and visionaries. The new vision speaks of dynamic connectedness, of apposites rather than opposites, of organic processes capable of creative transformation . . . Contemporary science tends to see nature at its fundamental levels as made up of dynamic, organic systems, of organisms with life-like ch aracteristics. The materialistic, deterministic, mechanistic, atomistic physics of previous centuries is gone. Human individuals are best seen as members of one another, having a genuine autonomy but organically related to the total natural, social, and ultimate enviromentals in which they live and have their being. (1985, p. 323) 

      Boulding refers to the same urgent issue of science when he says: "In recent years increasing need has been felt for a body of systematic theoretical constructs which will discuss the general relationships of the empirical world" (1968, p. 84). He, then, identifies "levels" of theoretical constructs or complexity in the hierarchy of knowledge and formulates the new skeleton of science that consistently unites the level of the static structure of the universe with the biological level, the human level, the level of social organization, and the transcendental level (pp. 83 — 97). 

      In this system of thought, the process of spirituality will be viewed as a dynamic process that encompasses every aspect of life. The traditional view of spirituality as an abstract concept will be replaced with a new concept, which defines spirituality as the central element of all individual and collective experiences. Life is a spiritual reality that has manifested itself in different forms and finally has achieved its perfection in humankind. The spiritual dimension of life is not limited to esoteric ideas, but rather it should be found in nature, in daily experiences, in politics and economic life, and in scientific and artistic pursuits. A new understanding will emerge which sees the world of phenomena as a metaphor to teach humankind about the spiritual reality and the meaning and purpose of life. 

      The restructuring of values and re-establishment of spirituality is not intended to downgrade physical reality, rather, the goal is to obliterate the age-old perception of the world of nature as profane and to replace it with a sacredness that encompasses the entire world of creation. A new spiritual worldview will emerge and align itself with the requirements of the time and place. The spiritual potentialities inherent in the Bahá'í dispensation will gradually unfold as humankind undergoes its evolutionary process of completion and maturation. 

      At this stage of synthesis, the study of human behavior will not be reduced and limited to the study of the function of the nervous system. However, inquiry into the physiological and genetic components of the human organism will continue to grow and pose serious questions about the relationship between physicochemical properties of the human brain and psychological dimensions of human behavior. As research and scholarship find a transcendental and purposeful direction, experimental and mathematical models will be used extensively to understand and elevate human nature instead of reducing it to the lower levels of being. 

      The scientific-spiritual method of research views evolution, on the one hand, as the immutable law of the universe, and, on the other hand, as a spiritual process which, in its journey toward perfection, has actualized God-created potentialities of existence. In the final analysis, evolution will be viewed as the organizing principle of life that, as a result of a tension between life and death, composition and decomposition, has brought the innate qualities of life into being. 

      In the Bahá'í model of scholarship, history will be neither a story of random and haphazard events nor a mechanical pursuit of a predestined end. History, in this context, combines the scientific analysis of the fall and rise of civilizations with the guiding principles of human social and cultural evolution. Unfortunately, the majority of historical studies in today's Western tradition of scholarship consist of reductionist approaches to historical events and a disregard for organic views and analysis of history. 

      On that basis, if history defines itself in the materialistic scheme of the sciences and limits its method of discovery to purely empirical observation, it may reduce the subjective dimensions of human experience to material causes. Conversely, if it expands its boundaries and aligns itself with emerging ideas that relate social history to the organismic view of evolution, it may open the possibility of stressing a generative process of development for history. 

      An organic view of history does not necessarily mean an imposition of a rigid theocracy or orthodoxy upon social sciences. On the contrary, social scientists, through discourse and consultation and by achieving consensus, will develop a comprehensive method for historical and social research in which intellectual freedom and diversity of ideas will be maintained while a spiritual-evolutionary scheme will provide them with a unifying conceptual framework. In the same way, the evolutionary/ empirical model has been universally accepted by the mainstream scholarly community and not viewed as a fanatical imposition of an orthodoxy, the emerging model also will not be considered as intrusive. It, rather, will be viewed as a liberating phenomenon that can release the process of inquiry fr om the limitations of materialism. The historical/cosmic view of the Bahá'í Faith regards evolution as an irrefutable reality. It, however, takes the physical process of collective evolution and breathes into it an evolving consciousness. The Bahá'í Faith sees the different stages of the evolutionary process as the outward manifestations of the spiritual energy and blueprint latent within the original seed of creation. We use the analogy of a tree to explain this further: We know the driving force behind the growth of a tree is to bear fruit. This force exists as a potential force in the seed of the tree and later manifests more of its power as the tree grows. However, at any stage of growth, if we dissect any part of the tree, stem, branch, or leaf, it is impossible to observe the invisible determinant upon which the very life of the tree depends. For the same reason, scientists are not able empirically to observe the march of the spirit in the evolution of life because no remains of human ancestors can, singly, exhibit the invisible spiritual determinant behind the evolutionary process. Only when a new thought paradigm permeates and harmonizes scientific thinking with a unifying philosophy of life, will the totality of the evolutionary process be viewed. This is far fr om being a rigid orthodoxy. It is a lucid view that will guide the course of human development into an unimaginable and noble future. 

      >Finally, a new race of scientist, transformed by moral principles, will not use science and knowledge for personal gains and selfish desires. Scientific findings will be released fr om the corruptive influences of money, power, and prejudices of all kinds and will instead be universally applied to the interests of humanity. The scientific method will be applied to objective studies of different cultures, races, and religions having diverse historical backgrounds; it does not limit itself to cultural limitations of any particular group. 

      In short, at this stage of scientific development, a new spiritual-scientific paradigm will emerge to bring about a historical coalescence between subjectivity and objectivity, spirit and matter, idealism and materialism. The world will be viewed in terms of the necessary relationships between the dynamic forces of the visible and invisible dimensions of reality. 

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    1. Premisa greșită esențială este desigur cea a caracterului excepțional al României și în general al românilor. Veche, statică și încăpățânată să rămână așa. Într-o lume dinamică asemenea cultură, popor, societate, țară și stat reprezintă un obstacol care trebuie eliminat. De aici premisa complotului internațional pentru desființarea României, cu toate componentele sale actuale. Citez "Condiţiile şi circumstanţele politice, istorice, care au făcut posibilă România lui 1918 sunt astăzi săpate la rădăcină. Tenace, temeinic, cu program." Nu se spune de către cine pentru că nu avem argumente și este mai patetic să te consideri o cetate asediată. Premisele greșite produc întrebări de cercetare absurde, adică neclare și fără nicio șansă de răspuns.

    2. Întrebarea "Va mai exista România peste un secol?" este lipsită de un conținut clar și nu poate primi răspuns. Despre ce Românie este vorba? Toate Româniile de până acum au dispărut de mult și noi ne chinuim să construim o nouă Românie. Va supraviețui aceasta? Sper că nu, căci noi ne străduim cu toții să construim una mai bună. Va exista o nouă societate românească mai bună peste 100 de ani? Va exista ea peste 100 de ani, dispunând de un stat care să o administreze? Poate da, poate nu.

    3. Este important să existe o identitate românească care să fie susținută, reprezentată și protejată de un stat? Este important să existăm ca un popor? Istoria îmi spune că nu este rău să perpetuăm o identitate națională, dar nici nu este o condiție indispensabilă a existenței noastre și a urmașilor noștri. De ce ar fi? Cea mai mare parte a existenței noastre și a strămoșilor noștrii nu am fost nici popor, nici societate, nici stat. A fost o societate dacică distrusă de romani pe teritoriul actual al României? Categoric nu! A existat o coaliție de triburi-societăți care s-au opus o vreme expansiunii celei mai dezvoltate civilizații mediteraneene în spațiul actual al Romîniei și au pierdut, firesc și s-au transformat. Actuala societate românească, cu poporul ei român cu tot se va schimba în continuare. Este cazul să ne opunem acestei schimbări: De ce?  

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    1. Asta spune si autorul articolului ca trebuie sa evoluam in cadrul constructiei pacifice continentale, nu sa ramanem copil de pripas al razboaielor pentru reimpartirea sferelor de influenta... nu vad problema.

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      Dupa cum vezi, ai fost deja prevazut in introducerea articolului.

      Comentariul tau, insa, nu este doar mai putin reusit decit articolul lui, ci, pe alocuri, este, chiar, lipsit de demnitate si de calitati intelectuale.  

      Iata cum lipsa de orice inteligenta te da in stamba. 

      Amice, asa se intimpla sa fie Universul, "condiţiile şi circumstanţele" unui proces sint "săpate la rădăcina" rezultatului procesului. Intrebarea "Cine le sapa acolo?" ai mai pus-o, la virsta de trei ani, dar doamna educatoare, in loc sa-ti spuna ca "Fara foc nu iese fum", ti-a astupat gura cu piine si asa, raminind fara raspuns, o repeti aici. Cu diferenta ca, intre timp, ai invatat sa scrii pe puncte. 

      Animat de aceeasi admiratie fata de Heraclit precum cea manifestata de Marx, Engels si Lenin ("Nu te poti cufunda de doua ori in aceeasi apa curgatoare"), la punctul tau 2., ne dai o proba de absurditate care, la radacina, are sapata reaua credinta: raspunsul tau la intrebare este identic cu al autorului, dar comentezi ca sa te afli si tu in treaba. 

      Unde duce lipsa de bun simt? Duce la punctul 3., unde acest Schwein ne marturiseste explicit , ca nu are nici un sentiment pentru societatea din care a fost mosit, societatea materna. Si ne spune asta, de Ziua Nationala.

      Infect. 

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      Simbol:O VEVERITA ASCUNZINDU-SE DE VINATORI. 

      Explicatie:Te poti simti amenintat in acest moment. Exista o senzatie de agresiune in aceasta situatie, in care esti unul dintre jucatorii mai neinsemnati. Este intelept sa fii prudent, dar faptul ca te ascunzi poate conduce la pierderea ocaziilor de a progresa. 

      Esenta:A folosi tactici de asigurare a supravietuirii. A te ascunde.

      Negativ:A fi indepartat, prin teama, de ceea ce meriti. A acorda celor 'dinafara' mai multa putere decit ar trebui. 

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