Ervin Laszlo Quotes
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A new level of organization means a simplification of system function, and of the corresponding system structure, it also means the initiation of a process of progressive structural and functional complexification.
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Cultures are, in the final analysis, value-guided systems.
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Systemicity is imposed as a set of rules binding the parts among themselves. But these rules do not constrain the parts to act in one way and one way only; they merely prescribe that certain types of functions are carried out in certain sequences. The parts have options; as long as a sufficient number of sufficiently qualified units carry out the prescribed tasks, the requirements of systemic determination are met.
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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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The boundaries of "our universe" are not the boundaries of "the universe."
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With each technological ‘revolution’, more energies began to be accessed, stored, and used than had been in the preceding epoch…On the whole, technological change is irreversible: whatever the nature of a technological revolution, it is always from the hoe to the plough, and not the other way around…Improvement generally means greater efficiency in the use of energy, materials, or information. It means greater speed, less investment of time and money, and operation on a larger scale.
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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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Technology is the instrumentality for accessing and using free energies in human societies for human and social purposes.
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The notion of "system" has gained central importance in contemporary science, society and life. In many fields of endeavor, the necessity of a "systems approach" or "systems thinking" is emphasized, new professions called "systems engineering," "systems analysis" and the like have come into being, and there can be little doubt that this this concept marks a genuine, necessary, and consequential development in science and world-view.
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We are beginning to see the entire universe as a holographically interlinked network of energy and information, organically whole and self referential at all scales of its existence. We, and all things in the universe, are non-locally connected with each other and with all other things in ways that are unfettered by the hitherto known limitations of space and time.
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Independent of biological need fulfillment and the reproductive needs of the species, cultures satisfy not bodily needs, but values. Values define cultural man's need for rationality, meaningfulness in emotional experience, richness of imagination, and depth of faith. All cultures respond to such supra-biological values. But in what form they do so depends on the specific kind of values people happen to have.
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Early scientific thinking was holistic, but speculative -- the modern scientific temper reacted by being empirical, but atomistic. Neither is free from error, the former because it replaces factual inquiry with faith and insight, and the latter because it sacrifices coherence at the altar of facticity. We witness today another shift in ways of thinking: the shift toward rigorous but holistic theories. This means thinking in terms of facts and events in the context of wholes, forming integrated sets with their own properties and relationships.
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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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Evolving our consciousness is not something we do only for ourselves — it is something we do also for others... for all others, and for the Earth. Because when we open up and let our body and mind feel our ties with others and with nature, we change ourselves, and change others around us. When a sufficient number of people pray or meditate together, or find another path to evolve their consciousness, other people are affected as well. More sick people heal, divorce and suicide rates drop, crime and violence diminish. When many people open up, a powerful force develops — a leap of consciousness takes place. All the great prophets and sages of history knew this, Jesus as well as the Buddha, Mohammed as well as Zoroaster — and more recently Bahá'u'lláh the same as Sri Aurobindo, Teilhard de Chardin and the Dalai Lama.
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Underlying the diversified and localized gross layers of ordinary consciousness there is a unified, nonlocalized, and subtle layer: “pure consciousness.”
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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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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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In sum, the processes of evolution create initially comparatively simple dynamical systems on particular levels of organisation. The processes then lead to the progressive complexification of the existing systems and, ultimately, to the creation of simpler systems on the next higher organisational level, where complexification begins anew. Thus evolution moves from the simpler to the more complex, and from the lower to the higher level of organisation.
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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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The natural philosophy of the new developments in the sciences is a systems philosophy. When properly articulated, it can give us both factual and normative knowledge. Exploring such knowledge and applying it in determining our future is an opportunity we cannot afford to miss. For if we do not, another chapter of terrestrial evolution will come to an end, and its unique experiment with rational consciousness will be written off as a failure.
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As we have already glimpsed and will continue to discover, we are able to expand our awareness beyond the perceived limitations of our own person and access the dimensions of a transpersonal consciousness. As we open ourselves to the realization of the in-formed universe, this shift in our collective awareness heralds a resolution of the schisms that have divided us for so long—both among and within us.
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Opposed to atomism and behaviorism, the systems view of man links him again with the world he lives in, for he is seen as emerging in that world and reflecting its general character.
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Yet while they exist, regardless of how long, each system has a specific structure made up of certain maintained relationships among its parts, and manifests irreducible characteristics of its own.
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The worldview of the classical sciences conceptualized nature as a giant machine composed of intricate but replaceable machine-like parts. The new systems sciences look at nature as an organism endowed with irreplaceable elements and an innate but non-deterministic purpose for choice, for flow, for spontaneity.