… The institution cannot be reformed without having previously reformed the minds, but the minds cannot be reformed if the institutions were not previously reformed…. This is a logical impossibility that produces a double block.
Edgar Morin.
Research is a complex and integrative activity, it could hardly germinate in the structures of the traditional university, its state of disconnection with being and with the problems of social realities itself, it is not allowed, the traditional university moves imprisoned in the rigidity of established norms and fixed ideas.
For Edgar Morin and other thinkers and scientists circumscribed to the emerging paradigm, we learn for life. In the faculty of life the power of ideas reigns "we talk about ideas, because only ideas are licensed to freely fly over borders" comments Wagenberg, (2003 p. 94) this is a sovereign faculty that human beings have. to break ties and boundaries, by which we discover the meaning of life, our existence, and in a way, the place we occupy in the universe, we live according to our ideas and beliefs.
Morin, in his great work Method IV, focused especially on ideas, affirms that they are endowed with life, it is the world of ideas that feeds our lives, from the psychological, the spiritual, the social and the cultural; Consequently, the main intellectual obstacle to knowledge resides precisely in our intellectual environment, therefore Morin asserts, a chain of understanding is necessary for the reform that supposes a true paradigmatic revolution to operate, which in turn, also supposes the reform of that understanding.
Encouraging our understanding implies a random and uncertain task, it is breaking schemes, without which there is no openness to change, this is what should encourage and mobilize us, understand that the "revolution is played today not so much in the field of good ideas or true opposites in a life-and-death struggle to bad and false ideas, but rather in the field of the complexity of the way of organizing ideas ”(Morin, 1992, p. 244).
Thus we see how ideas substantially influence our values, intentions, feelings and condition them, influencing in the same way our way of seeing the world and the way of relating to others, of feeling, acting and living, ideas are not only instrumental and barbaric, are generators of our intention:
We have not understood that our reason, our science, our humanism, which we believed to be civilized and civilizing, were afflicted with barbarism and that they drowned the civilized / civilizing source that was in them. Barbara was our idea that rationalism is rational, that science is only scientific, that humanism is human. (Morin, 1992, p. 252)
The ideaIt has no size, quantity, or quality, but it is inspiring and powerful. Ideas have to do with our capacity for reflection, with our creativity, they are always in motion, flow, detach and undertake movements, individual and collective, many times they are decisive movements in the crises of humanity, of all times, as well. ideas turned into thought continue to reproduce what Laszlo calls holograms, loaded with information that are the most real and effective particular feature of our universe, and the crucial feature of the Integral Theory of Everything and considered the most revolutionary discovery, according to Laszlo:
The revolutionary discovery that in all the roots of reality appears a cosmic field of interconnection, which preserves and transmits information… the Akashic field… with new horizons opened by the latest scientific discoveries, this field has been rediscovered. The effects of the akashic field are not limited to the physical world: the "field
A "… informs all living things, all the fabric of life." (Laszlo, 2004, p. 30)
Living the idea of a living planet changes us radically, subtly awakens our sensitivity, increasing the possibilities of admitting that as thinking beings we create ideas in our experiences and our realities.
The faculty of life lies "within" the field of information. We coexist in a holographic universe, in which everything is connection, we are connected by our thoughts and feelings, although these are connections imperceptible to the human eye, we must recognize that, from quantum and frontier sciences, the character of the Connections revolutionizes scientific thinking.
Laszlo explains that the networks of connections constitute an evolutionary and coherent cosmos, which comes from the mystery of quantum entanglement, the flow of the instantaneous connection is a permanent state between molecules, organisms, their environments and also, what seems more shocking, there are connections between the consciences of different and even distant human beings, all this has a single explanation, says Laszlo, which is the same in all cases, the information, we know that there is not only matter and energy in the universe, but also: ”… a more subtle element, but no less real:
information, in the form of “information, information of this kind connects all things in space-time (actually connects all things through space and time)” (Laszlo, 2004, p. 40).
Suppose we crystallize these revolutionary ideas, embrace them, and from there we reflect, is there a solution to the planetary problems of our time? It seems so, as long as we rethink our ideas, change our values, recognize the power of "information" and also return the importance of intentions in feeding our feelings. This is how many of the thinkers of the nascent paradigm suggest and pose it, only as a result of the change of perception and radical change of our desires, feelings and thoughts, can we harbor new hopes.
Now we are aware, problems can be approached from the possibilities, from the mutation of thoughts, in such a change we will witness the incubation of other emotions, which emerge when there is awareness of the new meaning of life, and bring us closer to a new perception of the universe.
It is because of such inspiration that, today more than ever, we are responsible for architecture and the evolution of life, becoming aware that we cannot expect a transformation From the and the others, I am responsible for the change, thus the experience of the new values begins, recognizing that the path of transformation corresponds to me, which can only take place in common coexistence, in the daily transformation of our feelings, attitudes and intentions, the thoughts nourish the desires, thus Dispenza, J. quoted by Arntz, W., Chasse, B., and Vicente, M, explains:
We have the same thoughts over and over again, we cement connections in the neural network of our brain… this makes us act the same way over and over again… by modifying our thoughts, we can "break that neural connection and establish a new one" we can change our actions only sincerely believing, with desire (2007).
The transformation also invites us to extend our senses. The discoveries of neuroscience show that emotions also produce peptides, transmitter molecules in DNA (as information), therefore the possibility of "creating" is crystallized in our desires to "evolve", for this, we have already done so commented, it is about breaking with the old patterns and mental schemes, breaking to open.
The new ideas coming from Laszlo's Integral Theory of Everything, admits the potential that exists in the human being, in nature and in all humanity to create and co-create the environment, with new thoughts new holograms are created. With new looks, we can go beyond our dreams and apprehend each other to make the smartest and most sensitive choices.
We enjoy free will, which, as we know, resides in the cerebral cortex, in our complex interconnected mind. The vision of a connected mind, flowing in a state of permanent contact with others, in an in-formed universe, as Laszlo maintains, is perhaps the most powerful invitation to dare to pilgrim our existence with joy, with passion and in community.
From this new perception, the concept of community suffers a total collapse; My community broadens its horizons, it is more global, the world, without borders, ours is now the new community, well, it has always been, only we had not recognized it, we did not know it.
The vision of the integrated whole invites us to explore, seek the development of the ability to re-know the interconnections, to apprehend to develop the creative potential that our nature empowers, enjoying the ever-emerging creativity of a creative, in-formed, glorious, living, organic and interconnected universe. From this we deduce that we have the choice to follow the path of illusion and the blindness of the old and rigid mental schemes, or to risk ourselves in the ways of imagination and desire., which implies accepting our ability to evolve, in the inspiration of a new consciousness in the environment of the network society. The choice is ours, the intentionit will always have its effects on physical systems, since we must learn to live, investigate strategies to effectively develop our ability to manage intention. This is the faculty of life in which we take risks.
Complex research is a human activity, supported by reticular logic.
The comprehension that derives from the “reticular formation” leads us to inner reflection and induces a feeling-I live-to, to explore strategies to apprehend new abilities. This is the legacy and the traces that we can leave in the holograms. "Our senses are not windows, but interlocutors with the world" (Assmann, 2006 p.37).
We must seed the category of reloading the holograms with transformative information, that our childhood, our students, from the earliest age, learn to recognize that in the universe, ideas, fears, their thoughts, their grudges and their emotions have consequences. We can crystallize new capacities to change our feelings, to operate and co-live with passion, based on a more sensitive intention with our planetary-home.
If thoughts are recorded in the memory of the universe, the quantum vacuum being the medium that subtly transports the information field, then it is possible to accept that we are protagonists, builders in the universe, creating what we are, is to accept the state of connection, expanding cosmic consciousness.
The effects of thoughts and desires, in short, are powerful, that is why it is important to know that although the frontal lobe of the brain is responsible for intentions, -as neuroscience says-, it is from there that the process of decision-making, regulating behavior, but it is from the information field -which exists in our universe- that holograms crystallize in the mind, thus Laszlo manages to familiarize us with the idea of holograms:
Our individual brain can read the information carried by these holograms. Under the principle that similar things will tend to maintain mutual information, you can first read all the information included in the hologram of our brain and our body… These individual holograms are integrated into a super hologram, which encompasses the hologram of a tribe, community or culture. The collective holograms are interconnected and integrated in turn with the super-super hologram of all people. This is the collective consciousness fund of humanity. (2004, p. 51)
-What is the relationship of the recognition of the information, the holograms with our Alma Mater?
Universities cannot in any way ignore crises, or new scientific discoveries, it is up to them to explore new theories, keep up to date and accommodate changes.
The change is seen as a complex and dynamic multi-state, it is movement, unpredictable, however it seems that this appreciation has remained dead letters, since it gives the impression that the meaning of the notion of change has not yet reached the Alma mater, to our universities, as Capra affirms:
The recognition of the need for a profound change in perception and thought capable of guaranteeing survival has not yet reached the heads of the corporations or the administrators and professors of our great universities. (1998b, p. 26)
Alma mater is a locution of Latin origin that means "nurturing mother, feeding mother" is a nominally feminine expression and is used as a metaphor covered with a strong emotional content, the expression Alma Mater, historically refers to the university as a legitimized institution in society, an important source of intellectual nourishment, knowledge and new knowledge. However, universities have provided us with knowledge that has been supported, paradoxically, by the ideas and values of inequality, coming from the paradigm of patriarchy.
The modern university, in whose campuses and policies contradictions reign, is a territory where today it is possible to find the science and culture of an investigation without "extension", encrypted and tautological, whose truths only make sense in the monologue of the "community scientist ”. These types of inconsistencies determine other deformations of thought and consequent action. So it is incongruous to re-create knowledge without growth, without communication, isolated, without connections, uprooted from the pleasure of the search. From this perspective, it is possible to interrelate this question with the double block that arises from the logical impossibility, to which Morín refers, the impossibility that occurs in the reform of thought: the institution cannot be reformed without having previously reformed the minds, but the minds cannot be reformed if the institutions were not previously reformed.
When talking about the university, one generally does not become aware of it as a living, interdependent and interconnected system, we think of its parts, in sections, what is least thought about is its "scientific ecology", the approach of linked, linked knowledge to the pedagogy of thinking and being, with the true meaning of life, being in freedom of expression in all its dimensions; The less we think about the possibilities of transcendence, such as the highest human aspiration, spirituality and conscience, we see that universities have been imprisoned in the networks of bureaucracy, control and power.
Spirituality and conscience were relegated in the framework of plans and programs, they were reduced to simple dead contents, that is why Morin speaks of the need for reform that the modern university has and expresses it in the following terms:
… The reform of thought demands the reform of the university. This should imply a general reorganization through the establishment of faculties, departments or institutes dedicated to the sciences that have already experienced a union of multidisciplinary fields around the systemic organizing nucleus (ecology, Earth sciences, cosmology)… The reform would create a Faculty of knowledge, which brings together epistemology, philosophy of knowledge and cognitive sciences… a Faculty of life should be created. (Morin, 2002b, p. 88)
Can we even suspect that the movement towards that re-connection and union has begun, a movement that would give us, not disciplines, but meta-disciplinaries? We are possibly witnessing the birth of such a movement, however, today, when referring to the university, the first thing that jumps out is the concept of competition, the university as a highly competitive organization, an organization that seeks its place among the large corporations. It seems that the idea is strongly influenced by development models, economics and theories that emerge from Business Administration and Business Administration, as well as from other modern disciplines.
Zabalza (2002 p. 58) points out that despite the frequent talk of the transformation of Higher Education, and in particular the changes that have taken place in Latin American universities, there is a general impression that the university has remained somewhat outside the process of continuous training, partly as a consequence of their own internal contradictions and their difficulty in making their structures and style of action more flexible. Assmann, points out that “what we call knowledge, in a broad sense, is precisely this dynamic organization of the organism / environment system, insofar as it enables it to act” (2006 page 37). Is the scientific research of the universities active, linked with life, connected with plural, dynamic and mobilizing realities?
We witness the settings of a university, locked up, like a tower of Babel, losing its social space to vitally rhizomatize with the challenges of a society increasingly more complex due to deep techno-scientific transformations, but above all with new cultural manifestations. A paradigmatic change like the one indicated here requires: the transformation of the person in all its dimensionality. Then, bureaucratized in its actions, our universities encrypt languages in disciplinary environments, and adopt other fields as a sign of change, without being authentically anchored in new readings, in the approach of plural and diverse realities.
That is why we intimately realize that the change in the modern university is not accompanied by the rhythm that the time requires. Lack of sensitivity, dialogue, lack of humanity, lack of developing attention to feelings, lack of developing intuition. The rules of institutionality and the ritualization of individual and collegiate procedures have guided the university of modernity to remain static, faithful to traditions, to sterile symbolizations, which legitimizes them as “historical” institutions, but isolates them from the rhythm. accelerated of cultural and environmental changes. In recent decades, some of them have clothed themselves with innovation and efficiency - using elitist and even business research - as a more snobbish rather than a reforming position.
Experience has shown us that changing focus is not always due to intentions or deep thoughts. The call to innovation is not necessarily what is required to anticipate the processes. While life is in constant transformation, the institutionality walks backwards, without synchrony or harmony. Without assemblagesMany of the innovative changes are only cosmetic, that is to say, it seems that they appear devoid of meaning for the populations that justify their reason for being. This happens on a daily basis in educational institutions. For this reason, as has been proposed, we need a new transformative thinking in our educational institutions, the movement is already underway in other spaces of social life.
The university conceived as an organization, seems to lose its identity as Alma Mater, at the dawn of the new era -the era of knowledge and cutting-edge technology- perhaps more than ever, it faces supreme challenges, from the history of humanity, the revolution of ecological consciousness, reconciliation with our planet and evolution of cosmic consciousness.
The university is called, very seriously, to break the "impasse, it is at its breaking point", something that can only be managed from the expansion of the new consciousness, from the human heart, supported by the coherence of the connections real physics between organisms and nature, which as Laszlo says are discoveries that emerge from new theories, which will possibly become recognized science in the course of the next few years, this is a profound message that the university has to recognize from the heart, as the only way:
… perhaps the only way to go beyond the deadlock, of good intentions and noble rhetoric but of little action or non-positive action, in relation to the problems facing the entire humanity community, is to address not only the intellect of some few political and business leaders, but to the hearts of the people who make up society… to address the hearts and imaginations of people and create motivation for positive and responsible action (Laszlo, 2004 p. 196)
The holistic vision is systemic and ecological, promulgated by a dynamic university, with true meaning, as a system, an ecological university that is by and for humanity from its vital niche, as a living organism, it moves in an integral perception, in in which relationships take place self-organization processes, we are an integrated whole, in which the structure is determined by its relationships, patterns and its processes, problems have to be perceived as opportunities to attend to information (in-forma, in the sense proposed by Laszlo), hence the university as a living organism has a high degree of flexibility and plasticity, flexibility, which allows adaptation to new circumstances, giving rise to creativity and openness, the spirit and the evolution of consciousness.
Unless the spirit and consciousness of the people evolve towards a planetary dimension, the processes that stress the globalized nature-society will intensify and create a wave of shocks that will jeopardize the entire transition towards a cooperative and peaceful global society. This would be a delay for humanity and a danger for the whole world. The evolution of the human spirit and consciousness is the first vital cause shared by the entire human family. (Laszlo, p. 198)
Creativity, spirit and conscience are not formed only in college. It is to be assumed then that where linearity governs, above an activism without identity, therefore flexibility will always be off, this is frequent when there are non-linear connections, that is, complexity would defeat fragmentation as long as there is rupture and openness.
Nowadays, very often we crash against activism, because in the universities there are many plans, commissions and proposals; novel plans, which replace other novel plans as well and which never came to fruition, for countless reasons, remain in the attempt; That is why we find that there are study plans, training plans and macro development plans, with programs, in departments, by schools, we find plans in the faculties (devoid of their essence: academic freedom, the right to freedom of thought), centers of this and that.
That is, when talking about the university, very often we find a repetitive discourse, devoid of dialogue, it is spoken, materialized in the linear format imprisoned in plans, in which, of course -control- the university curriculum is housed, it is the ordering and selection of specific disciplinary knowledge, being here where the "specialists" are mostly found, dedicated people to the academy, they are the ones who decide what should be "taught" and what not.
The specialist as a purist in the practice of fragmentation will ensure that this discourse "partial knowledge" lasts to ensure the disciplinary and professional status quo, which comes from blind science, as Morín would say "… the generalized neo-obscurantism, produced by the same movement of specializations, where the same specialist becomes ignored of everything that does not concern his discipline ”(Morin, 1984, p.33). The grading of discipline, school, faculty and areas, shows a strong historical tendency to control a particular type of knowledge, which today is insufficient and far from operating social, political and cultural. These structures contradict the unfolded vision of knowledge, which is now necessary for modern learning communities.
In the field of educational organizations we find an administrative apparatus, a strong and very resistant structure, an "institutional culture
“Whose interests are not necessarily concordant with the nature of the Alma Mater- when we refer to it we speak of an essence that should freely harbor an open, plural, dynamic, biophile community-, but that does not crystallize as such. Finally, the student community reproduces in many ways, the same practices inherited from a form of intellectual modeling. We cannot, from the universities, inspire in the students the passion, the meaning of life in the learning community, because our students, from the evaluation chains, live in the competition, and are prepared for the competition, from here knowledge is socialized for a purpose, which is not coexistence or solidarity.
In short, when conceptualizing the modern university, it is easier to go through the institutional tradition, based on concepts of quality and prestige. On the one hand, allude to careers, programs, curricula and training, and, on the other, their development, given through various mechanisms, among which the most modern culture focused on added value, personal competencies stands out. and disciplinary, based on incentive policies: an evaluative proposal (contests, publications and promotions), not in the love of knowledge or living and meaningful learning.
In the university, the institutionality is officially legitimized, which establishes the ordering of knowledge (ideologically exclusive), and it is possibly there where the meaning of research is dissociated, research without passion, turned into a “simple” course-requirement, that lies in a cold thematic content; Despite this, the discourse is always maintained that teaching goes hand in hand with research, and that extension is the greatest space for meeting with society, we know that this remains in the plans, accountability and discourse of quality standards.
It is the division of disciplines, which robs the pleasure of the act of investigating, the act of predominantly rote "doing", which, as already mentioned, is centered on a rationalistic, passive and informative logic of professional activities, which It favors individual competence, since it is simply a profession and not a mystical-vocation.
The university works under policies, guidelines, and formalities that are more or less linear, since doing is controlled in it, proceeding is regulated, knowledge is simplified and being is mutilated. All this in function and regulation of time and academic activities "planned" in the axes of the programsof studies, which at first glance are perceived as being very planned and ordered, in search of the much-desired indicators and quality standards required by the current culture of recognition and evaluation, the materialistic culture of competition.
Since teaching and curriculum always operate within the "norms" of linearity and fragmentation, their crowning is neither more nor less than the division of knowledge, the disengagement of relationships in what refers to the academic and administrative and As a consequence, a student body devoid of a critical and creative identity, if we want to see examples of disarticulation, it is enough to take a look at the research and teaching practices, which are seriously engaged in control-power struggles legally controlled by the authority, to through the bureaucracy, hierarchy and organizational structure and doubly supported by the figure of "university autonomy".
From these reflections, where can the transformation of our universities begin? We could say, in the sense of Morin, that since the overthrow of rationalist linear logic, considering that change always implies transformation and flexibility, it circulates in the same embedding of knowledge, that is, integration, dialogue and recognition of states of mutual dependence of the parties, recognize contradictions, face paradoxes and pursue the dream of eliminating the disjunction of knowledge.
It is, then, a structural breaking with the sovereignty of some disciplines over others, very easily visible in the social order of some university careers, more prestigious than others, according to popular knowledge. The new scientific vision of life and frontier sciences is
focused on the living, it is inducing us to embrace a new scientific thought, a reticular thought, making us aware of thinking in a network, this is a new epistemic appreciation of the world. In this regard Hugo Assmann writes: “little by little we are getting used to thinking in the form of a network, consistent with the fabric of life ”(2002, p. 13).
The reticular vision of the universe as a whole, recognizes the new meaning that knowledge has, as an approximation, as a network without foundations, as an unfinished meta-process, possibly this conceptual change would be the first mental break that forces to specify new university practices, think in a network, recognize that concepts and models do not have foundations.
The change of thought is established as a possible response, it represents an epistemological and axiological turn, it is a response to aggression, violence and the great crises that we see today in our troubled societies and our own planet, this is the way to respond. link with the universe. However, the change is not made from the single thought, which governs genres and discourses in didactic texts and study plans, this is a simplifying thought alien to the experience of a non-objective, non-localized reality characterized by the complexity, as postulated by the chaos theories and the complex thought theory of Edgar Morin.
The character of simplifying thinking increasingly chains our ideas, conditioning and minimizing our understanding at the same time, this prevents us from understanding that life itself is uncertain and unpredictable, therefore the human being has to be conceived within complex dynamic multidimensions, that lies in an in-formed universe as proposed by Laszlo (2004), in the evolution of a new spiritually cosmic, ecological and planetary consciousness, this is, perhaps, the only way to face modern challenges in a complex society tied to the uncertainty.
It is possible, then, to affirm that the universities that survive the storms of modern times, will begin to socialize with new languages and "let themselves be carried away" in the new scientific conception, with a new thought until the wealth that exists is re-discovered. In the meeting and dialogue spaces, uncertainty and complexity will be given way. For this we have to discover the institutional neuropeptides of the new scientific thought, which will establish the social commitment of the university as a true source of knowledge, matrix and promoter Alma Mater.
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In complex research, ideas leave the world of "simple occurrences" and move to the settings of reflexivity and connection with wonder.
The prefix "trans" takes on a special meaning, trans means: to the "other side" and "through". Transformation in the light of the new paradigm means overcoming “formation”, it is evolving, walking in complexity, transformation is personal, movement is collective.
From the reticular expansion of the senses, narrative structures are also affected by transformation, from the simplest to the most complex descriptions are made in correspondence to analogies, temporal and logical, the researcher is free to evoke the world from its being, it is the extension and development of the senses, smells, tastes, looks and sounds, creating an artistic, spiritual effect, concepts and ideas symbolize deeper senses.
Recognition that it must be a field of research, action and commitment of the universities, introducing the pedagogical mediation of the new values and principles of the faculty of life, from the core of interconnections.
Desire seen in its simple form, is simply taste for something, it is a momentary and trivial sensation, I mean desire as an energy source "desire is the basis of action" (Chopra, 2005 p. 74)
We are protagonists, as actors in the theater of life we are responsible for our actions, actions are moved by intentions. The intention constitutes force "all activity in the Universe has its origin in the intention… the intention even orchestrates creativity… it allows the world to make quantum leaps… desire is the basis of action" (Chopra, 2005)
The reform in the sense of Morin's thought does NOT refer to “rethinking the same thing in another way”, the complex thought proposal contains a break with what has been legitimized and regulated, so that there is openness, a break with an established order.
Assemblies are fundamental in the rhizomatic methodology
We should not confuse the term spoken with that of conversation, to converse as a fundamental act of encounter of human coexistence (Maturana (2003)
The culture of competition has intoxicated public universities so much that even publications have become, many times in simple repetition and repetition, what is worth publishing is to publish, this is already legitimized, regardless of the novelty and qualification of the students. contributions and on what, what matters is to achieve the score, the promotions and of course the corresponding increase or economic recognition. Thus, it is very common that the Peter principle has reached hierarchies, in this sense, positions are often filled, not precisely by merit and suitability, but by the power structure and the prevalence of highly selfish interests, of those who are they believe owners, not only of knowledge but also of their "piece of university".
The programs are rigid ways legitimized to maintain the only established order, with them there is no way to uncertainty or creativity. The new culture focused on complex research has to tear down "programs."
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