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Frases de Ervin László
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Ervin László é um filósofo da ciência, teórico de sistemas, pensador integral e pianista clássico húngaro. Publicou cerca de 75 livros e 400 artigos e gravou vários concertos para piano.

Em 1984 fundou, com Riane Eisler, Francisco Varela e vários outros teóricos, o General Evolutionary Research Group, inicialmente secreto, que se reunia por trás da Cortina de Ferro. Sua meta era explorar a possibilidade de usar a teoria do caos para identificar uma nova teoria da evolução que pudesse servir como caminho para um mundo livre da ameaça das armas nucleares.

Em 1993, após sua experiência com o Clube de Roma, fundou o Clube de Budapeste, "centrando a atenção na evolução dos valores e consciência humanos como fatores cruciais na mudança de curso - de uma corrida em direção à degradaçào, polarização e desastre para uma reavaliação dos valores e prioridades a fim de navegar a transformação atual na direção do humanismo, ética e sustentabilidade global". Wikipedia  

✵ 12. Junho 1932
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Ervin László: 47   citações 3   Curtidas

Ervin László frases e citações

“Há mais de cem anos Bahá'u'lláh proclamou que a unidade da humanidade seria conseguida em etapas evolutivas repletas de lutas, caos e desordens. … Bahá'u'lláh ensinou que a próxima etapa nesta evolução social é a organização da sociedade humana como uma civilização planetária que será caracterizada pelo aparecimento de uma comunidade, a consciência de uma cidadania mundial…”

Ervin László

http://www.eurooscar.com/bahai/bahai_opinions2.htm

De idade , Luta

Ervin László: Frases em inglês

“The search for meaning is not limited to science: it is constant and continuous--all of us engage in it during all our waking hours the search continues even in our dreams. There are many ways of finding meaning, and there are no absolute boundaries separating them.”

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Ervin László

Fonte: Evolution: the general theory (1996), p. 3.

“The systems view is the emerging contemporary view of organized complexity, one step beyond the Newtonian view of organized simplicity, and two steps beyond the classical world views of divinely ordered or imaginatively envisaged complexity.”

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Ervin László

Fonte: Introduction to Systems Philosophy (1972), p. 15.

“One can find meaning in poetry as well as in science in the contemplations of a flower as well as in the grasp of an equation. We can be filled with wonder as we stand under the majestic dome of the night sky and see the myriad lights that twinkle and shine in its seemingly infinite depths. We can also be filled wit awe as we behold the meaning of the formulae that define the propagation of light in space, the formation of galaxies, the synthesis of chemical elements, and the relation of energy, mass and velocity in the physical universe. The mystical perception of oneness and the religious intuition of a Divine intelligence are as much a construction of meaning as the postulation of the universal law of gravitation.”

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Ervin László

Fonte: Evolution: the general theory (1996), p. 3.

“Evolution may not “drive” toward humanoid qualities at all, even if it uses them under rather special circumstances. What evolution may be up to could be merely the continuing structuration of the biosphere through increased levels of communication between systems of one level, resulting in more integrated supersystems on the next.”

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Ervin László

Fonte: Introduction to Systems Philosophy (1972), p. 86.

“We may not be the center of the universe and the telos of evolution, but we are concrete embodiments of cosmic processes in their particular terrestrial variation. And, albeit accidentally, we did happen to evolve a most remarkable property: self -reflection. In virtue of this we may be among the very few species of natural systems in the universe which are able not only to sense the world and respond to it, but to know their own sensations and come to reasoned conclusions about the nature of the universe. To be a man is thus to have the almost unique opportunity of getting to know oneself and the world in which one lives. It is surely shortsighted to disregard this opportunity and confine oneself solely to the business of living. A failure to exploit our capability for rational knowledge is, moreover, contrary to the business of living.”

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Ervin László

Fonte: Introduction to Systems Philosophy (1972), p. 119.

“In the penultimate decade of the twentieth century science is sufficiently advanced to resolve the puzzles that stymied scientists in the last century and demonstrate, without metaphysical speculation, the consistency of evolution in all realms of experience. It is now possible to advance a general evolution theory based on unitary and mutually consistent concepts derived from the empirical sciences.”

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Ervin László

Fonte: Evolution: the general theory (1996), p. 21 as cited in: Kingsley L. Dennis (2003) An evolutionary paradigm of social systems : An Application of Ervin Laszlo's General. Evolutionary Systems Theory to the Internet http://quigley.mab.ms/wp-content/uploads/2012/01/An-Evolutionary-Paradigm-of-Social-Systems-MA-Thesis.pdf.

“Even the brain, that most delicate and complex of all known organs, is not merely a lot of neurons added together. While a genius must have more of the gray matter than a sparrow, the idiot may have just as much as the genius. The difference between them must be explained in terms of how those substances are organized.”

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Ervin László

Fonte: Introduction to Systems Philosophy (1972), p. 32: Partly cited in: David Rock, Linda J. Page (2009) Coaching with the Brain in Mind: Foundations for Practice.

“Just as organic species evolve toward the use of greater densities of a wider variety of free-energy sources in their environment, so human societies develop to access, store, and use in greater densities larger quantities of free energy through the ongoing improvement of their technologies. As a consequence societies, the same as natural systems, tend to grow larger in size, develop more intricate relations among their diverse components, and create more massive and flexible modes of interaction among them.”

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Ervin László

Fonte: Evolution: the general theory (1996), p. 125.

“In systems such as contemporary society, evolution is always a promise and devolution is always a threat. No system comes with a guarantee of ongoing evolution. The challenge is real. To ignore it is to play dice with all we have. To accept it is not to play God—it is to become an instrument of whatever divine purpose infuses the universe.”

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Ervin László

Fonte: The systems view of the world (1996), p. 139 as cited in: Sherryl Stalinski (2005, p. 17).

“A system in one perspective is a subsystem in another. But the systems view always treats systems as integrated wholes of their subsidiary components and never as the mechanistic aggregate of parts in isolable causal relations.”

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Ervin László

Fonte: Introduction to Systems Philosophy (1972), p. 14.

“Systems at each level of integration function as wholes with respect to their parts and parts with respect to higher level wholes.”

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Ervin László

Fonte: Introduction to Systems Philosophy (1972), p. 67.

“In the contemporary systems view man is not a sui generis phenomenon that can be studied without regard to other things. He is a natural entity, and an inhabitant of several interrelated worlds. By origin he is a biological organism. By work and play he is a social role carrier. And by conscious personality he is a Janus-faced link integrating and coordinating the biological and the social worlds. Man is, in the final analysis, a coordinating interface system in the multilevel hierarchy of nature.”

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Ervin László

Fonte: Introduction to Systems Philosophy (1972), p. 79.

“The systems view of nature and man is clearly non- anthropocentric, but it is not non-humanistic for all that. It allows us to understand that man is one species of system in a complex and embracing hierarchy of nature, and at the same time it tells us that all systems have value and intrinsic worth. They are goal-oriented, self-maintaining, and self-creating expressions of nature's penchant for order and adjustment. The status of man is not lessened by admitting the amoeba as his kin, nor by recognizing that sociocultural systems are his supersystems. Seeing himself as a connecting link in a complex natural hierarchy cancels man's anthropocentrism, but seeing the hierarchy itself as an expression of self-ordering and self-creating nature bolsters his self-esteem and encourages his humanism.”

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Ervin László

Fonte: Introduction to Systems Philosophy (1972), p. 118.

“The evolution of our individual consciousness paves the way toward the evolution of our collective consciousness. This individual-collective evolution, more than anything else, can and must change this world.”

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Ervin László

Fonte: You Can Change the World (2003), p. 68.

“Now "cybernetics" is the term coined by Wiener to denote "steersmanship" or the science of control. Although current engineering usage restricts it to the study of flows in closed systems, it can be taken in a wider context, as the study of processes interrelating systems with inputs and outputs, and their structural-dynamic structure. It is in this wider sense that "cybernetics" will be used here, to wit, as system-cybernetics, understanding by "system" an ordered whole in relation to its relevant environment”

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Ervin László

hence one actually or potentially open
Fonte: Introduction to Systems Philosophy (1972), p. 38.

“The power of our intention and the energy it unleashes are dependent on our levels of coherence and intensity. The affirmation of our positive intentions in thought, feeling and action increases the power of our abilities. Nonetheless, it is important to appreciate that the matrix of physical, emotional, and mental levels of consciousness through which our personal and collective intentions and choices are explored and experienced require a “health warning” on interpreting the Law of Attraction too simplistically.”

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Ervin László

Fonte: Cosmos: A Co-creator's Guide to the Whole-World (2010), p. 119.