If Albert Einstein considered scientific theories as free creations, we can assure that the work of the hidden connections of Fritjof Capra, doctor of theoretical physics at the University of Vienna and, currently, director of a research center in Berkeley, is flooded with that Nobel Prize thought.
This new essay by the author of the Physics Tao extracts its title from the phrase <> spoken by Václav Havel.
Thus, we will write not only in relation to the visible but also to what is not perceptible to the human eye, rather, to the transcendental vision that any mortal possesses. To this end, I rely on the quote by William Blacke << A power that alone makes the poet is the Imagination, the divine vision >>.
Therefore, the first analysis we make of the work is to divide the general conception of the composition in two: on the one hand, the author makes a global journey - nothing scientific in principle - about reality and, on the other hand, executes a dialogue between physical knowledge and mysticism.
In this manuscript he proposes that society should exercise nonlinear systemic thinking. To do this, explore the social implications of the latest scientific principles. And it reminds us that theoretical research in History was based on online thinking, however, starting in the 1980s, the computer revolution, the theory of complexity began to be applied to mathematical processes. Now, in a major work of his, the plot of life, he demonstrated the impact of his proposal on living organisms. In this he applies his theory to the field of human interactions.
Capra postulates that, if we want to maintain life in the future, the laws on which our social institutions are based must be compatible with the organization that nature has developed to maintain the “fabric of life”.
We have discussed the worldview characteristics of the theoretical physicist in the elaboration of this set of ideas, which presents them in two parts and an epilogue. Thus, we have a first block that consists of the first three chapters that make reference to the concepts of life, death and society. In the second part, it sections it into four sections that indicate the direction to meet the challenges of the 21st century. Finally, he suggests that we live with common sense.
In this way, it describes its conceptual framework of systemic thinking through explanations of life as an organization whose basic pattern is the network. Consequently, we observe that at all levels of life, networking has become a social phenomenon.
Likewise, we know that we live in the information age in which we will verify that economic progress and modus vivendi are involved in two networks. One is global capitalism and the other is ecodesign. Thus, the former manages electronic financial and information fluidity networks. While ecodesigners take refuge in the umbrella of ecological literacy with a practice of sustainable communities.
However, in this answer the two positions are opposed. We see that for the globalized economy its purpose is to maximize the wealth and power of its elites for the ecological approach is to create sustainability of the web of life. In short, a clash between the two approaches is forecast.
But, a change is taking place from mechanistic thinking to systemic and ecological thinking of our time. Within these parameters of social transformation, those who work the most for it are the feminist movement and the ecologists who advocate a new direction of values. Thus, we see that the first through a redefinition of relations between the sexes and the second by formulating a new interaction between humanity and nature. In this way, both will try to break with the obsession with consumption initiated in the ideology of masculinity.
Briefly comment on a fact, in 2003 I moderated the presentation “Fundamentals of Basic Income. The perestroika of capitalism ”with the subtitle alternative theory on political economy in the technological and welfare society where Ramiro Pinto Cañón advocates granting each citizen personal and non-family character 421 euros to cover expenses, it is not for everyone, nor is it They must take compulsory courses or do work. Consequently, it proposes it as a right not as a salary assistance.
In this context, let us apply systemic thinking to the field of organizations. Capra deduces that what people resist is not change but certain changes are imposed on them. Another statement of her within the network metaphor is understanding life means understanding the processes of change inherent. It also tells us about knowledge management. And finally, to know that Perter Senge is a defender of this current within this territory.
Along these lines, his friend the sociologist Manuel Castells coined the term <>. However, in all this sweet argumentation for the Viennese theorist with his reference points we find in The Asturian philosopher's myth of culture Gustavo Bueno presented in the Tertulia los Manzanos on May 15, 1999 the bitter touch, therefore, criticizes the author Catalan as a counterexample of what we understand could be an analysis of the Idea of Culture in his book Culture and cultures.
Another point that addresses from his orientation is the question asked by the wandering bard of Shelley What is life? In the CUM Smith book that bears the same name on the cover, he clarifies that <> or <> Now, this director of the research center concludes that living systems are chemical systems that contain DNA and are not dead. which would be to say, essentially, that << a living system is a system that is alive >>, which is nothing more than a tautology. According to her focus on this little exercise, she shows us that the structures of cells are not enough to define life. To do this, we also need to define the metabolic processes of the cell, that is, the relationship patterns between macromolecules. According to this perspective, we will focus our attention on the cell,considered as a whole rather than its parts.
Finally, we will introduce the following dichotomy raised by two magnificent German thinkers. Kant considered a subject scientific in direct proportion to the amount of mathematics it contained, but for my favorite author, Goethe opposed mathematics. His deepest idea of the nature of the scientific enterprise was that it was a search for forms. Nonlinear dynamics tells us about the mathematical term: Fratal. We investigate in it we will find the ghoetianas forms, perhaps, and I say only perhaps, we will find ourselves before a critical point of the network. Therefore, I conclude with the first proposal: The fabric of life is linked by that network.
