Balder Ex-Libris - Tag - CosmogenèseReview of books rare and missing2024-03-27T00:16:02+00:00urn:md5:aa728a70505b2fae05796923271581c2DotclearSitchin Zecharia - Quand les géants dominaient sur Terreurn:md5:42d875b1c686b38651c844c95e9cbffc2013-09-28T20:02:00+01:002013-09-28T19:09:23+01:00balderSitchin ZechariaAllemagneArchéoastronomieArchéologieCosmogenèseEuropeFührerNibiruOVNISumerTroisième Reich <p><img src="https://balderexlibris.com/public/img2/.Sitchin_Zecharia_-_Quand_les_geants_dominaient_sur_Terre_s.jpg" alt="" /><br />
Auteur : <strong>Sitchin Zecharia</strong><br />
Ouvrage : <strong>Quand les géants dominaient sur Terre Dieux, demi-dieux et ancêtres de l'homme : la preuve de notre ADN extraterrestre</strong><br />
Année : 2010<br />
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Introduction. En ces jours-là… Et il arriva lorsque les hommes commencèrent à se multiplier sur la face de la Terre et que des filles leur furent nées, que les fils de Dieu virent les filles des hommes, qu’elles étaient belles, et ils prirent des femmes d’entre toutes celles qu’ils choisirent. Il y avait des géants sur la terre en ces jours-là,et aussi après cela lorsque les fils de Dieu vinrent vers les filles des hommes, et elles leur enfantèrent des enfants ; ceux-ci devinrent des hommes puissants qui de tout temps étaient des gens de renom1. Le lecteur tant soit peu familier de la Bible en sa version anglaise du Roi Jacques reconnaîtra ces versets du livre 6 de la Genèse, prélude aux récits du Déluge, la grande montée des eaux au cours de laquelle Noé, confiné dans une arche, fut sauvé, avec mission de repeupler la terre. Ce même lecteur tant soit peu familier de mes écrits reconnaîtra aussi en ces versets la raison qui avait poussé cet élève, il y a bien des décennies, à demander à son professeur pourquoi l’on avait traduit le sujet de la phrase, Nephilim, par « géants ». Or, Nephilim est forgé sur la racine du verbe hébreu NaFol, s’effondrer, être jeté à bas, chuter : en aucun cas il ne fait allusion à « géants ». Ce jeune questionneur, c’était moi, bien sûr. Je m’attendais à des félicitations pour ma perspicacité linguistique. Je fus vertement remis à ma place. « Assis, Sitchin, siffla l’enseignant en contenant son irritation, on n’interroge pas la Bible ! » Je fus cruellement blessé, ce jour-là. Je n’interrogeais pas la Bible – tout au contraire, je manifestais mon besoin de la comprendre avec précision. Cet incident fit basculer ma vie. Je partis en quête des Nephilim. Qui furent-ils ? Qui furent leurs descendants « de renom » ? La recherche de réponses passa par un questionnement linguistique. Le texte hébreu ne fait pas mention d’« hommes » qui se multiplièrent, mais d’Ha’Adam – l’Adam –, terme générique, celui d’une espèce. Il ne parle pas de fils de « Dieu », mais emploie l’expression Bnei Ha-Elohim – les fils des Elohim, terme pluriel pour « dieux » mais dont la traduction littérale donne « Les Élevés » (ou les Nobles, les Imposants). Les « filles de l’espèce Adam » n’étaient pas « belles », elles étaient Tovoth, c’est-à-dire « bonnes pour… » au sens de « compatibles ». Inévitablement, nous voilà confrontés aux origines. Comment l’humanité advint-elle sur cette planète, et de qui provient le code génétique que nous portons ? En trois versets et quelques mots – exactement quarante-neuf dans la version hébraïque de la Genèse – la Bible décrit la création du Ciel et de la Terre, puis consigne la réalité de la préhistoire d’une humanité originelle, avec une série d’événements extraordinaires, dont un Déluge universel, la présence sur terre de dieux et de leurs fils, des mariages interespèces qui donnent naissance à des demi-dieux… C’est ainsi qu’en partant d’un mot (Nephilim), je finis par raconter l’histoire des Anunnaki, « Ceux qui du Ciel sur la Terre vinrent » – voyageurs de l’espace et colonisateurs interplanétaires venus depuis leur planète menacée jusque sur Terre en quête de l’or dont a besoin son écosystème, pour finir par façonner l’Adam à leur image. Je les ai ainsi fait revivre – j’ai reconnu chacun d’eux pour ce qu’il était, révélé leurs relations compliquées, décrit leurs travaux, leurs amours, leurs ambitions et leurs guerres – et identifié le fruit de leurs unions interespèces, les « demi-dieux ». On m’a parfois demandé où mes pistes de recherche auraient bien pu me conduire si le professeur, au lieu de me tancer, m’avait complimenté. C’est une tout autre question que je me suis posée : quelles seraient les conséquences de la réalité factuelle de cette affirmation, « Il y avait des géants sur la terre en ces jours-là, et aussi après cela » ? Les implications culturelles, scientifiques, religieuses en seraient terribles ; elles conduiraient forcément aux questions incontournables : pourquoi les compilateurs de la Bible hébraïque, totalement vouée au monothéisme, ont-ils inclus une telle « bombe », ces versets consacrés à la haute mémoire préhistorique ? – et leurs sources, dès lors, quelles furent-elles ? Je crois détenir la réponse. Parce que j’ai déchiffré l’énigme des demi-dieux (auxquels appartient Gilgamesh), je peux conclure dans ce livre-ci – le couronnement de mon oeuvre2 : la preuve physique incontestable de la présence extraterrestre dans le lointain passé a été ensevelie dans une très ancienne tombe sous la forme d’un récit. Ce qu’il implique de nos origines génétiques est immense : il est la clé des secrets du bien-être, de la longévité, de la vie, de la mort ; un mystère dont la levée va entraîner le lecteur dans une aventure à nulle autre pareille ; et au final, lui révéler ce qui demeura tu depuis Adam dans le jardin d’Éden. Zecharia Sitchin. <strong>...</strong></p>Sitchin Zecharia - Cosmo Genèseurn:md5:9b79308a984eeeee680211bf62918e322013-03-06T23:49:00+00:002013-03-07T00:03:58+00:00balderSitchin ZechariaArchéologieCosmogenèseMythologyNibiruOVNISumer <p><img src="https://balderexlibris.com/public/img2/.Sitchin_Zecharia_-_Cosmo_Genese_s.jpg" alt="" /><br />
Auteur : <strong>Sitchin Zecharia</strong><br />
Ouvrage : <strong>Cosmo Genèse Genesis Revisited Les preuves scientifiques de l'existence de la planète cachée à l'origine de l'humanité</strong><br />
Année : 1990<br />
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Préface. Par le traducteur de Zecharia Sitchin. Le tout premier livre de Zecharia Sitchin, La 12e Planète, est paru en 1976 aux États-Unis. Il a rencontré immédiatement un prodigieux succès : pour la première fois, un spécialiste des récits mythologiques mésopotamiens, capable de vérifier les textes à la source, osait y voir davantage que le fruit d'un imaginaire débridé. Pour Sitchin, il était impossible que les scribes sur argile de ces épopées bibliques avant la lettre n'aient pas été inspirés par une forte tradition orale fondée sur... des événements réels. Dans les années qui suivent la publication de La 12e Planète, ce sont plus de vingt traductions de par le monde qui révèlent à un public fasciné cette autre vision de l'histoire de l'humanité. Celle que racontent, sans détour, les histoires des dieux et des hommes. Zecharia Sitchin, dès lors, se consacre entièrement à l' approfondissement de ses travaux et publie, en plus de trente années, pas moins de quinze ouvrages, tous élaborés autour de son idée forte : l'homme n'est pas le fruit d'une évolution « naturelle », de type darwinien. Non qu'il nie l'évolution. Simplement, suggèrent les mythologies de Sumer, cette évolution-ci fut pour le moins « génétiquement modifiée » par plus savant que nos modernes tripatouilleurs de gènes... Les livres de Zecharia Sitchin sont désormais diffusés à plusieurs millions d'exemplaires. De son vivant, le chercheur autodidacte a multiplié les conférences, les débats télévisés. II a même emmené de par le monde des groupes de lecteurs sur les grands sites du drame humain. Sitchin fut prophète en son pays. Et sa notoriété gagna - presque - le monde entier. Car curieusement, la France est restée longtemps le seul pays à ne pas traduire son œuvre. En 1988, un éditeur, au nom, hélas, prédestiné puisqu'il va disparaître presque immédiatement, Souffles, s'enthousiasme pour La 1 Z Planète et en assure la première traduction. Pendant plusieurs semaines, le titre reste sur la liste des meilleures ventes. Mais il faudra attendre plus de dix ans pour que Sitchin, et à échelle modeste, commence à devenir accessible à un public francophone2. Le livre que vous prenez en mains figure parmi les démonstrations dés du chercheur américain. En synthétisant l'essentiel des découvertes véhiculées dans La 12e Planète, il offre à un public nouveau de se familiariser avec l'essentiel de sa lecture des épopées sumériennes, tour en plongeant dans les découvertes scientifiques contemporaines qui corroborent une incroyable réalité. Un astronome du XXIe siècle confirme scientifiquement des écrits du VIe siècle avant Jésus-Christ. J'ai rencontré une première fois Zecharia Sitchin en 1990, à New York. Sa 12e Planète m'avait, non pas convaincu à cent pour cent (comment le journaliste que je suis aurait pu, sans complément d'enquête, adopter un point de vue aussi radical ?), mais en tout cas intrigué. Suffisamment pour que je veuille parler à ce chercheur cosmopolite hors norme, né dans un État de l'ex-Union soviétique, l'Azerbaïdjan, élevé en Palestine, étudiant en Grande-Bretagne puis journaliste et écrivain aux États-Unis... Notre premier entretien m'avait surpris. Sitchin, de son anglais parfait roulant les « r », s'était surtout attaché à montrer au journaliste français comment « vendre » un article sur son œuvre aux divers magazines : insister sur le rôle des déesses et la procréation pour les journaux féminins, aborder le thème de la protection de l'atmosphère de la « planète cachée » dans les magazines scientifiques et écologistes, bref travailler l'« angle». Pourquoi s'en étonner ? Aux États-Unis, un auteur, un chercheur, est en soi un chef d'entreprise, la sienne. Quoi de plus normal qu'il optimise, cible, promeuve l’œuvre d'une vie? Quelques années plus tard, notre second entretien scella une promesse : celle de faire connaître au public français les preuves sans cesse enrichies de l'existence d'une planète géante, au sein du système solaire, encore invisible aux yeux des astrophysiciens. J'avais une certitude : la thèse était scientifiquement plausible. Pourtant, les éditeurs français auxquels je présentais « l'impubliable Mister Sitchin » déclinaient l'offre : « Ça n'intéressera pas, la presse n'en voudra pas, un succès dans le monde entier ne préfigure pas un succès en France... » Chère exception française ! En février 2003, pourtant, le mensuel Science & Vie se demande « Combien de planètes dans notre système solaire ? » Aux neuf connues pourraient s'ajouter un, deux, plusieurs corps célestes selon la définition que l'on retiendra d'une planète (Pluton a bel et bien perdu son statut de planète en raison de sa taille - l'ex-minuscule dernière planète connue n'est sans doute qu'une« lune» échappée... ). Mais surtout, bon nombre d'astronomes opinent que le système « cache » une ou plusieurs planètes supplémentaires non encore repérées. Ils fondent leur hypothèse sur certaines perturbations inexplicables et une énigme astronomique, la « ceinture de Kuiper », myriade de petits corps glacés - des astéroïdes pour la plupart - en anneau autour du Soleil. « La ceinture de Kuiper semble s'arrêter brusquement à cinquante unités astronomiques, comme si elle était tronquée », constate l'astrophysicien Alessandro Morbidelli, de l'Observatoire de Nice-Côte d'Azur. Il soupçonnait alors une planète inconnue d'en être cause. Selon lui, il ne s'agit pas d'une énième planète tournant autour du Soleil à l'exemple des neuf connues dans le plan de l'écliptique:« (...) cette planète aurait pu être expulsée sur une orbite très allongée dont la période pourrait se compter en milliers d'années. » Pour la première fois, un scientifique reconnu corrobore non pas Sitchin, qui n'a rien inventé, mais bel et bien les scribes des récits mésopotamiens. Eux-mêmes simples et modestes « traducteurs » de récits bien plus anciens qui ont tranquillement transcrit, dans l'argile, en caractères cunéiformes, vers 4000 avant Jésus-Christ, l'existence d'une planète, Nibiru, orbitant selon une trajectoire cométaire allongée : très exactement la conclusion de Morbidelli ! Entre les surprenants scribes mésopotamiens et l'astrophysicien français, une seule divergence, à l'époque: la planète cachée pourrait être de la taille de Mars selon l'astrophysicien niçois, c'est une planète géante selon les récits sur tablettes. Curieusement, le même Morbidelli, sans doute morigéné par la « communauté » scientifique qui voit toujours d'un très mauvais œil que l'on échafaude des hypothèses trop éloignées du cadre consensuel, a dernièrement revu et corrigé « son » système solaire: il n'y fait plus mention d'une planète transplutonienne. Le jour du Seigneur... Il n'empêche que la théorie très étayée d'Alessandro Morbidelli constitua, à l'époque, pour Zecharia Sitchin un début de reconnaissance à nul autre pareil. Elle fit tomber le principal frein que les critiques ont jusqu'alors adressé à l'auteur des « Chroniques terriennes » : l'existence d'une planète orbitant sur une si longue période relevait pour eux de la spéculation hasardeuse. Plus maintenant. Les savants du très lointain passé, auteurs de récits dits mythologiques, ne peuvent plus passer pour des rêveurs imaginatifs si Morbidelli a raison... Dès lors, tout lecteur sans parti pris va regarder d'un autre oeil ce qu'affirment ces surprenants scribes d'un passé très lointain sur cette planète. Il va comprendre à quel point la Bible elle-même a puisé dans ce savoir pour décrire la cosmogenèse dans... la Genèse. Tour à tour historien, archéologue, linguiste et scientifique, Zecharia Sitchin s'est attaché au fil de cette synthèse de ses ouvrages précédents à rassembler tous les indices, grands et petits, qui donnent sens à sa thèse. Il fut bien sûr malmené, contredit, traîné dans la boue par des contempteurs qui lui auront essentiellement reproché ses interprétations « imaginatives » de textes dont ils affirment qu'ils n'en disent pas autant que le prétend Sitchin. Mais avant tout, « ils » ne lui ont jamais pardonné de n'être pas sorti de leurs écoles prestigieuses... En 2011, au moment même où j'achève la traduction de Quand des géants dominaient sur Terre, j'apprends la disparition de l'auteur des Chroniques terriennes. Si un jour, dans quelques centaines ou dizaines d'années, moins peut -être, un grand observatoire ou un astronome amateur découvre pour la première fois au bout de son télescope la « douzième planète », le monde entier va retenir son souffle. Des millions de lecteurs de par le monde se souviendront qu'un opiniâtre chercheur, aidé par le savoir inouï de savants des temps bibliques, avait affirmé cette planète habitée. Alors commencera l'attente. Celle d'une humanité à la rencontre de ses origines... OLIVIER MAGNAN. <strong>...</strong></p>Teilhard de Chardin Pierre - Writings in Time of Warurn:md5:d783091ffb31b61afd6600742c56ef1f2012-03-04T21:08:00+00:002014-05-07T21:35:49+01:00balderTeilhard de Chardin PierreCosmogenèse <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_Writings_in_Time_of_War_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>Writings in Time of War</strong><br />
Year : 1965<br />
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Preface. Père Teilhard de Chardin's war-time letters to his cousin Marguerite Teillard-Chambon1 will have familiarized those who have read them with the early stages of his thought, and drawn their attention to the existence of a number of essays written at the front during the same period. lt is quite staggering to see a man working as a stretcherbearer 2 in that ghastly fi.ghting, living for the most part in the mud of the trenches, and at the same time taking advantage of his too brief rest periods to jot down on paper his notes and plans (cf. Making of a Mind, pp. II 3-14, 241 ), to be worked up later into essays that dealt with the most profound problems. As each was finished, it was sent off to his cousin (ibid. p. 189) or to his sister Guiguite (p. I 35), or to one of his fellow-Jesuits, sometimes in the hope that it might be published (pp. I 51, 209). At times he would ask his sister or his cousin to have sorne copies typed for his friends (pp. 204, 238, 266, 286). After a first draft, in which there were a considerable number of alterations and deletions, he would generally make a fair copy (pp. 238, 267). This explains how it is that we have two copies of sorne of the pa pers, with, of course, a number of variations. This is the case with Mon Univers 1918). Shortly before her death Marguerite Teillard-Chambon bequeathed these manuscripts to her sister Alice, who agreed to their publication. <strong>...</strong></p>Teilhard de Chardin Pierre - Toward the Futureurn:md5:dcb279772faffd64dbb20cd4bcd7099f2012-03-04T21:03:00+00:002014-05-07T21:35:55+01:00balderTeilhard de Chardin PierreCosmogenèse <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_Toward_the_Future_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>Toward the Future</strong><br />
Year : 1965<br />
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FOREWORD. As a student of the phenomenon of man, Teilhard de Chardin constandy refused to see in rdlective consciousness a mere epiphenomenon, a mere accident thrown up by nature, unrelated to the underlying structure of our universe. He was, on the contrary, at pains to integrate this 'redoubtable phenomenon which has revolutionized the earth and is commensurate with the world'1 into the general structure of the world, and to disclose its origins, through the tentative gropings of evolution, in the very texture of primitive matter. In Teilhard's view, reflective consciousness was by no means what Professor Jacques Monod would have us believe, an anomaly or a secondary phenomenon in nature: it was a central phenomenon, revealing with peculiar clarity the mysterious forces contained in matter. With Sir John Eccles, the great brain specialist and 1963 Nobel Prize winner, he might weil have said: 'My philosophical position is diametrically opposite to those who would relegate conscious experience to the meaningless role of an epiphenomenon. <strong>...</strong></p>Teilhard de Chardin Pierre - The Vision of the Pasturn:md5:5d159190db1c1bfceb5578b2ad3a04672012-03-04T20:58:00+00:002014-05-07T21:35:57+01:00balderTeilhard de Chardin PierreCosmogenèse <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_The_Vision_of_the_Past_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>The Vision of the Past</strong><br />
Year : 1967<br />
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HOW THE TRANSFORMIST QUESTION PRESENTS ITSELF TODAY. New truths are felt before they are e:x;pressed; and when they are e:x;pressed for the fust time they are inevitably couched in a defective form. Appearing at their birth like a gleam in the night, they strongly attract us. Y et we do not know in what precise direction or on what exact level this source ofbrilliance lies. For a long time we fumble, colliding with many dark objects and deceived by many reflections, before we join the light whose rays are guiding us forward. In order to make a fair judgement of transformist theories, we must remember that they have inevitably followed that law of progressive advance that governs the genesis of all new ideas. Though it is today indisputable that Lamarck, Darwin and their coundess disciples in the nineteenth century saw a true light shining ahead of them, it is no less evident to us that, in the attempts they made to capture it many of their efforts went astray. The fust generations of transformists were unable to define exacdy what was essentially new about their theory, and also what was stricdy biological in the unsuspected connections which they found within nature. They combined with their often masterly insights a great deal of defective explanation and false philosophy. Have we in the last years come a little nearer to the truth behind Lamarckism and Darwinism? Can we today separate better than our predecessors those aspects of the idea of biological evolution that righdy attract our minds from those that draw them dangerously towards a deceptive light? In what terms does the transformist problem present itself today ? <strong>...</strong></p>Teilhard de Chardin Pierre - The Phenomenon of Manurn:md5:64bdd5b72408425c73fb83724648bc962012-03-04T20:52:00+00:002014-05-07T21:36:03+01:00balderTeilhard de Chardin PierreCosmogenèse <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_The_Phenomenon_of_Man_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>The Phenomenon of Man</strong><br />
Year : 1959<br />
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About the Author. Teilhard de Chardin Pierre (1881-1955) was born in France and ordained a Jesuit priest in 1911. Trained as a paleontologist, Teilhard did research at Muste National d'Histoire Naturelle in Paris and fieldwork in China, where in 1929 he codiscovered the celebrated "Peking Man" fossils. In his writings, he sought to reconcile his spiritual and scientific beliefs, producing a vision of man as evolving toward the divine. His unorthodox theological positions were at odds with Catholic doctrine and led to a strained relationship with Jesuit leaders, who forbade him from publishing his writings. The Phenomenon of Man became a bestseller when it was posthumously published in France in 1955. SIR JULIAN HUXLEY(1887-1975) was one of the twentieth century's leading evolutionary biologists. Among his numerous distinctions, Huxley was the first director general of the United Nations Educational, Scientific, and Cultural Organization (UNESCO) and cofounder of the World Wildlife Fund. <strong>...</strong></p>Teilhard de Chardin Pierre - The Making of a Mindurn:md5:a09b22ef37569ff824cbca787006040b2012-03-04T19:22:00+00:002014-05-07T21:36:07+01:00balderTeilhard de Chardin PierreCosmogenèse <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_The_Making_of_a_Mind_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>The Making of a Mind Letters from a soldier-priest 1914-1919</strong><br />
Year : 1965<br />
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PREFACE. At the time ofher death Marguerite Teillard (Claude Aragonnès) had almost completed the draft of her study of Père Teilhard's war years; she had already taken the precaution of asking us to see to its publication should she be unable to do so herself. We were touched by her trust and have tried to carry out her wishes. How serious a responsibility was entailed became apparent as soon as we examined the material. One thing in particular impressed us: Marguerite Teillard's self-effacement. In presenting the letters she had omitted everything that concemed herself personally and concentrated on allowing the personality ofPère Teilhard to emerge. We felt, however, that it would be impossible to understand the birth and development of Père Teilhard' s thought if the part played by Marguerite were not appreciated. Her modesty and her sense of dignity caused her to withdraw into the background, but her contribution, from the very nature of her character, was of capital importance; and now that death has released her from any possible suspicion of vanity or pride we feel that her personality should no longer be left in self-imposed obscurity. W e have therefore published the full text of the letters, omitting only such passages as are of purely family interest and of too persona! a nature. Similarly we have given the full names of various relations of Père Teilhard (brothers and cousins) instead of the abbreviated or familiar forms he uses. These are the only textual alterations we have thought ourselves justified in making. <strong>...</strong></p>Teilhard de Chardin Pierre - The Letters of Teilhard de Chardin and Lucile Swanurn:md5:87f539cd2f31ef7d5e05ba620b4005612012-03-04T19:15:00+00:002014-05-07T21:36:19+01:00balderTeilhard de Chardin PierreChinaCosmogenèse <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_The_Letters_of_Teilhard_de_Chardin_and_Lucile_Swan_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>The Letters of Teilhard de Chardin and Lucile Swan</strong><br />
Year : 1950<br />
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FOREWORD : Memories of Teilhard. This image, engraved in my memory over fifty years ago, is as clear today as it ever was. Wh y, I cannot say. It is something I fail to understand sinoe the picture is quite an ordinary one. lt happened in Peking where I had just moved. I was living with Pierre Teilhard, a fellow Jesuit and colleague. We were alone in the new institute of geobiology and our fratemal relations were fast tuming to friendship. I was under the impression that we had no secrets from each other. One day, as I was going to the French hospital in Legations Road, I saw to my surprise a couple coming towards me-a man and a woman walking side by side in silent thought. lt was Teilhard and an American lady whom he had not mentioned to me. She was about the same age as he, a striking figure, though quiet in her bearing and dignified in the simplicity of her dress. lt is this picture that remains in my mind. I leamed later that this American was Lucile Swan and that she was living opposite us in the same street. Her European style house was graced with a garden where I was to meet her severa) times. This was in 1940. Teilhard was to be found there often also, translating sorne of his articles into English. We ali used to have tea together. She was a sculptress and had modeled a face for the "Peking Man," an old fossil skull studied by Weidenreich at the Peking Union Medical College. This successful work had won her recognition in scientific circles. The bust was christened "Nelly" by us privately. The pressure put on the Americans living in Peking by the Japanese army prompted a number of them to retum to America. In 1941, Lucile made the wise decision to join them and departed in la te August. Letters made up for the absence and the distance. The value of the resulting correspondenoe between the two friends is left to the appreciation of the reader. In fact, it brought them together again, for the beginning of their friendship face to face had been somewhat strained. Lucile saw a contradiction between the evolutionary theories of Teilhard and his practice of chastity. "You admit the necessity of working thought out and with material in order to reach ideas abstract or God-Iike, but you deny the use of material (human) in order to reach the abstract or the God-like. Y ou will say you deny only one part of human love but I think you are evading the question, for the physical is not only a very important but an essential part for the race." Lucile was not mistaken: it is qui te natural for the physical act to play its part in the manifestation of human love. <strong>...</strong></p>Teilhard de Chardin Pierre - The Future of Manurn:md5:36b38f326b06ef51fd0363ac5af7e49b2012-03-04T19:10:00+00:002014-05-07T21:36:24+01:00balderTeilhard de Chardin PierreCosmogenèse <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_The_Future_of_Man_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>The Future of Man</strong><br />
Year : 1964<br />
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CHAPTER 1. A NOTE ON PROGRESS e pur si muove. THE CONFLICT DATES from the day when one man, flying in the face of appearance, perceived that the forces of nature are no more unalterably fIxed in their orbits than the stars themselves, but that their serene arrangement around us depicts the flow of a tremendous tide-the day on which a fIrst voice rang out, crying to Mankind peacefully slumbering on the raft of Earth, "We are moving! We are going forward!" ... It is a pleasant and dramatic spectacle, that of Mankind divided to its very depths into two irrevocably opposed camps-one looking toward the horizon and proclaiming with all its newfound faith, "We are moving," and the other, without shifting its position, obstinately maintaining, "Nothing changes. We are not moving at all." <strong>...</strong></p>Teilhard de Chardin Pierre - The Divine Milieuurn:md5:f58af56468ae7adc526785f7ba5e46e62012-03-04T19:06:00+00:002014-05-07T21:36:29+01:00balderTeilhard de Chardin PierreCosmogenèse <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_The_Divine_Milieu_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>The Divine Milieu</strong><br />
Year : 1960<br />
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Note. Le Milieu Divin is Volume Four in Pierre Teilhard de Chardin's collected works as published in France, coming between La Vision du Passe and L'Avenir de l'Homme. In England it is Volume Two in the series, having been preceded by The Phenomenon of Man in 1959. If The Phenomenon of Man contained the kernel of Teilhard's scientific thought, Le Milieu Divin, written somewhat earlier, is the key to the religious meditation that accompanied it. All Teilhard's works involve grave problems for the translators, and the present version of Le Milieu Divin is the result of much discussion and collaboration. Participants have included Mr Alick Dru, Mr Noel Lindsay, Professor D. M. MacKinnon and my wife. Professor MacKinnon's help was outstanding, and readers owe him a special debt of gratitude. Perhaps what most needs explanation is the retention of 'the original French title. This has been done more by necessity than by choice. The word milieu has no exact equivalent in English as it implies both centre and environment or setting; and even the normal use in England of the word milieu seems to have insular overtones. One suggested title, 'In the Context of God', did not meet with the approval of the French Committee in charge of the publication of Teilhard's works ; and I myself did not feel that another, 'The Divine Environment', was close enough to the original. As we could reach no agreed solution, we left the title in French. As a result of this, it was decided to retain the word milieu throughout the text also. Readers are asked to understand this word in the precise French connotation in which it was used by the author. BERNARD WALL General Editor of the Works of Teilhard de Chardin. <strong>...</strong></p>Teilhard de Chardin Pierre - The Appearance of Manurn:md5:83106abdf2bf61d81ae39279d472643c2012-03-04T19:01:00+00:002014-05-07T21:36:33+01:00balderTeilhard de Chardin PierreCosmogenèse <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_The_Appearance_of_Man_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>The Appearance of Man</strong><br />
Year : 1965<br />
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THE PROGRESS OF PREHISTORY. There was a time when prehistory was deservedl y suspect and a subject for jokes. The often fanciful representations of its first adepts and the anti-Christian bias of their theories seemed deliberately to invite the distrust of scholars and believers alike. Somewhat indiscriminately therefore the first pre-historians were treated as sectarians or cranks. But today this distrust and contempt are out of date. Now that the assembled fàcts furnish a larger basis for serious reconstructions; now that a calmer view of the relations between science and faith shows that religious truth is safe from any sudden turns that the experimental science of Man may take, it would be unpardonable to ignore or inveigh against the work of the prehistorians. Prehistory is in process of becoming a true and proper science; and 1 know no more certain proof of this than the publication, at present proceeding, of a sizeable German work, Der Mensch aller Zeiten, 1 in which the most recent discoveries of anthropology will be set out by a number of Catholic scholars working in collaboration. <strong>...</strong></p>Teilhard de Chardin Pierre - Science and Christurn:md5:c43253c76d9b165b14539836ae6950192012-03-04T18:55:00+00:002014-05-07T21:36:37+01:00balderTeilhard de Chardin PierreChristCosmogenèse <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_Science_and_Christ_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>Science and Christ</strong><br />
Year : 1955<br />
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WHAT EXACTLY IS THE HUMAN BODY ? Even a single attempt to determine exactly what the body of a living being consists in, is suffident to make one realise that 'my body' -an entity that is so clear wh en we remain in the practical sphere-is, when we come to theory, extremely difficult to define and pin clown. We may decide to restrict the body to those elements that live strictly with the life of the living being: and in that case we find that it is reduced to a mere tangle of nervous fibres. Or we may try to extend it to everything that is subject to the domina ting and organising activity of the soul: and in that case we have to include in it elements that are manifestly without life in the normal sense of the word (such as the inanimate cells of bone and blood), or possess a life that is completely autonomous (amoebae)-and of these it is well-nigh impossible to hold that they are the personal, incommunicable, property of the living being. We meet the difficulty in a new and more lively form when we pass from just a body in general, to the body of Christ. What, in Christ, is the matter which undergoes the hypostatic union, what is the matter that claims our worship? Are we to worship the drops of blood that feil from our Master on the blackthorn in the hedgerow ? <strong>...</strong></p>Teilhard de Chardin Pierre - On love and happinessurn:md5:2237d7560bf98801678d50affe1b90582012-03-04T18:45:00+00:002014-05-07T21:36:41+01:00balderTeilhard de Chardin PierreCosmogenèse <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_On_love_and_happiness_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>On love and happiness</strong><br />
Year : 1966<br />
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... Love is the most universal, the most tremendous and the most mysterious of the cosmic forces. After centuries of tentative effort, social institutions have externally diked and canalized it. Taking advantage of this situation, the moralists have tried to submit it to rules. But in constructing their theories they have never got beyond the level of an elementary empiricism influenced by out-of-date conceptions of matter and the relics of old taboos. Socially, in sci ence, business and public affairs, men pretend not to know it, though under the surface it is every where. Huge, ubiquitous and always unsubdued this wild force seems to have defeated all hopes of understanding and governing it. It is therefore al lowed to run everywhere beneath our civilization. We are conscious of it, but all we ask of it is to amuse us, or not to harm us. Is it truly possible for humanity to continue to live and grow without ask ing itself how much truth and energy it is losing by neglecting its incredible power of love? <strong>...</strong></p>Teilhard de Chardin Pierre - Man's Place in Natureurn:md5:8e269849379bc70e6cd8be8ea6d0af452012-03-04T18:40:00+00:002014-05-07T21:36:49+01:00balderTeilhard de Chardin PierreCosmogenèse <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_Man_s_Place_in_Nature_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>Man's Place in Nature</strong><br />
Year : 1966<br />
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INTRODUCTION. Pire Teilhard de Chardin is at last coming into his own, and Ms life purpose is being achieved. The obstacles in the way ofthe dissemination ofhis vision ofthe world have now been removed. But he was a unique figure who cut his way through what in some sense were virgin forests of the mind, and there has been some misinterpretation. The misinterpretation has come from both religious and scientific milieux. It could hardly be otherwise as in his person Teilhard concretised two pursuits ofman which have ignored one another for centuries-— religion and science—and both at his own peculiarly high level. For many official followers of Christ, brought up in a tradition that has hardly changed since the great Aristotelian- Thomist synthesis of religion and science in the thirteenth century, aJesuit priest had no business exploring the panoramas opened to us in the twentieth century by astronomy, physics, biology and the other sciences 'in Xto Jesu . For some of his fellow-explorers into the nature of the physical universe, Teilhard had no business to go beyond the limits of what is experimentally verifiable. Misunderstanding was made worse by the prodigious quantity of knowledge now available to man, which involves us in more and more specialisation. So that if theologians who first read P&re Teilhard were ignorant ofmodern physics or biology so some physicists were ignorant ofthe very terms, or possible justifications, offaith in precisely St. Paul's (and Teilhard's) sense of 'the substance of things hoped for, the evidence of things that do not appear/ The situation was hardly made easier by the fact that Teilhard had to forge a new language to express new concepts—not only 'Noosphere', for instance, but above all 'Omega Point*, which - seemed some sort of unverifiable and fanciful poetry to metaphysical agnostics when they first read The Phenomenon of Man. When that vision of the world in terms of cosmic evolution was followed by Le Milieu Divin, in which we could hear the voice of St. Ignatius ofLoyola, St. John of the Cross and (a non-Jansenist) Pascal expressed in a terminology of twentieth-century man in full crisis of 'cosmogenesis', confusion— here and there—was even greater. Ifthis note, therefore, is to follow P£re Teilhard's intentions, it needs to dwell on two points. First the avalanche of the revolution in which contemporary man is involved, and second, the nature of faith. <strong>...</strong></p>Teilhard de Chardin Pierre - Letters to Two Friendsurn:md5:b99dccd582a72e1e71f4784f18fbdfd92012-03-04T18:35:00+00:002014-05-07T21:36:56+01:00balderTeilhard de Chardin PierreCosmogenèse <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_Letters_to_Two_Friends_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>Letters to Two Friends</strong><br />
Year : 1968<br />
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PERSPECTIVES IN HUMANISM THE FUTURE OF TRADITION RUTH NANDA ANSHEN. Perspectives in Humanism is designed to affirm that the world, the universe, and man are remarkably stable, elementally unchanging. Protons remain protons, and the other known elements are themselves, even when their atoms are broken; and man remains, in his essence, man. Every form of nature possesses what Aristotle called its own law. The blade of grass does not exist to feed the cow; the cow does not exist in arder to give milk to man; and man does not exist to be subdivided, for to subdivide him is to exe€ute him. Man is an organism, a whole, in which segregation of any sort is artificial and in which every phenomenon is a manifestation of the whole. The lawfulness of nature, including man's nature, is a miracle defying understanding. My Introduction to this Series is not of course to be construed as a prefatory essay for each individual book. These few pages simply attempt to set forth the general aim and purpose of the Series as a whole. They try to point to the humanistic significance of the respective disciplines as represented by those scholars who have been invited to participate in this endeavor. Perspectives in Humanism submits that there is a constant process of continuity within the process of change. This process lies in the very nature of man. We ask ourselves: What is this constant? What is it that endures and is the foundation of our intellectual and moral civilization? What is it that we are able to call our humanistic tradition? What is it that must survive and be transmitted to the future if man is to remain human? The answer is that this constant lies in recognizing what is changeless in the midst of change. lt is that heritage of timeless and immutable values on which we can fix our gaze whenever the language of change and decline which history speaks seems to become too overwhelming for the human heart. It offers us the spectacle of the constancy of certain basic forms and ideas throughout a process of continuous social mutations, intellectual development, and scientific revolution. The constant is the original form maintaining itself by transformation and adapting itself to changing social conditions, the continuity which is the very medium of change. It is the loss of awareness of this constant in our time, not through the failure but rather through the very success of our modern scientific and technological achievements that has produced a society in which it becomes increasingly difficult to live a life that is human. Perspectives in Humanism tries to confront, and, if possible, show the way to the resolution of, the major dilemma of our epoch: the greatest affliction of the modern mind. This dilemma is created by the magnificent fruits of the industrial revolution on the one hand and by an inexorable technology on the other. It is the acceptance of power as a source of authority and as a substitute for truth and knowledge. lt is the dilemma born out of a skepticism in values and a faith in the perfectibility of the mind. lt accepts the results of scientific inquiry as carrying selfevident implications, an obvious error. And finally it defines knowledge as a product, accepting lines of force emptied of lin es of will, rather than, as indeed it is, a process. The authors in this Series attempt to show the failure of what has been called scientific humanism, to show the limitation of scientific method which determines only sequences of events without meaning and among these events none more meaningless than man. For modern science is not concerned with human experience, nor with human purposes, and its knowledge of ascertained natural facts can never represent the whole of human nature. Now man is crying out for the recognition of insights derived from other sources, from the awareness that the problem of mechanism and teleology is a legitimate problem, requiring a humanistic solution. It has always been on the basis of the hypothesis that the world and man's place in it can be understood by reason that the world and man become intelligible. And in all the crises of the mind and heart it has been the belief in the possibility of a solution that has made a solution possible. Studies of man are made in all institutions of research and higher learning. There is hardly a section of the total scholarly enterprise which does not contribute directly or indirectly to our knowledge of man's nature. Not only philosophy and theology, not only history and the other humanities, not only psychology, sociology, biology, and medicine investigate man's nature and existence, but also the natural sciences do so, at least indirectly, and even directly, whenever they reflect upon their own methods, limits, and purposes. It is in the light of such considerations that Perspectives in Humanism endeavors to show the false antinomy between the scientist and the humanist and the Cartesian error of dualizing mind and body. This Series tries to point to the incoherence of our time which implies the breakdown of integrative relationships, and to demonstrate that in science, as in all other fields of human thought and action, humanism may be preserved only through channels of shared experience and through mutuai hopes. Indeed, humanism in these volumes is defined as that force which may render science once more part of universal human discourse. ln this, it is here proposed, lies the future of tradition. Our search is for the "ought" which does not derive from facts alone. In many realms of scholarly work there is an awareness of the fragmentation of man. And there is an increasing recognition that the study of man-made and natural ecological systems is as necessary as the study of isolated particles and elementary reactions. Most impressive has been the reaction of many scientists to the problems of the "atomic age" created by the technical application of their own theories. They realize that the question of the human meaning of scientific research cannot be repressed any longer in view of the immensity of these problems. <strong>...</strong></p>Teilhard de Chardin Pierre - Letters to Léontine Zantaurn:md5:5a05aaa27a4943071ec66bfd82ea19522012-03-04T17:51:00+00:002014-05-07T21:36:59+01:00balderTeilhard de Chardin PierreCosmogenèse <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_Letters_to_Leontine_Zanta_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>Letters to Léontine Zanta</strong><br />
Year : 1969<br />
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Pêre Teilhard and Mademoiselle Zanta. BY ROBERT GARRIC. 'So come and have lunch on Wednesday. You'll meet three priests who will not fail to interest you.' It was on this invitation from Mademoiselle Zanta that I set out for Neuilly on a fine Spring day in 1925-my curiosity somewhat aroused. I had no idea of the deep significance the meeting would have for me. Three priests were duly there. One was the famous Abbé Bremond. The second was also weil known, Abbé Mugnier. The third was my surprise of the day ... Abbé Bremond was no disappointment for anyone reasonably familiar with his books: his Literary History of Religious Thought in France had started com.ing out, revealing to French readers innumerable hitherto unknown mystics whom he expounded in his beautiful, poetic style. Abbé Bremond was thin and immensely tall; he looked down on you with lively mischievous eyes; subtle, sparkling remarks feil from his thin, tight lips, and he led the conversation. When I recalled how people had begun referring to him as a new SainteBeuve, I couldn't help feeling rather intimidated. Abbé Mugnier seemed by contrast tiny, full of good nature and with a mischievous twinkle in his eye. His sparkling wit and the playful good-nature ofhis conversation were fascinating. His legend followed him: he bad been Huysmans' confidant and had introduced him to the cathedral, 1 and was the friend and spiritual director of many artists and poets. Though made to listen, and to lift up suffering sotÙs, he was love for poetry and the arts incarnate. He liked the romantics, held Combourg1 and its master in reverence, and his eyes misted with whimsical emotion if one talked to him about his close literary friends or sorne book he appreciated. He had just discovered Marie Noël and proclaimed her a great poet; Abbé Bremond, too, was urging and encouraging her to persevere in her vocation. The third priest stood out from the rest of the company. He was tall too, and slim, but spoke little; his fine deep-set eyes had a far-away look and seemed to be following sorne private train of thought. He joined in the conversation with much reserve, but what he said was weighty and incisive. He had dash and restraint. And both his silence and his quick interjections made an impression. Y ou felt you were in the presence of someone with a powerftÙ personality, and for whom you immediately felt enormous warmth. He had the lofty bearing of a gentleman in religious orders, and the lively gait of a champion runner. His face was lit with an inner life and lined by asceticism. That day 1 mark~d him out for ever and said so to our hostess at whose home 1 was to meet him again later on. He was Père Teilhard de Chardin, just back from his fust journey to China. What was this friendly place where so many artists and philosophees gathered? And who was its mistress? Mademoiselle Zanta's name and work were already weil known. During the last ten years or so she had shown herself to have one of the most distinguished minds of her tim.e, and her dazzling career had brought her a number of admirers. As a young Alsatian girl, the daughter of a teacher in humanities, she had forced her parents to let her study philosophy, sit for her baccalautéat at a tim.e when girls rardy sat for it, and move to Paris so asto attend courses at the Sorbonne. Before preparing for her licence she stayed in Egypt, in Ismaïlia, with the family of a Monsieur Le Masson, chief engineer for the Suez Canal, and was responsible for a few months for the education of his three children. On her return to Paris she taught and did coaching work, hdping her father with his pupils while reading for her own examinations. She was the only woman philosophy student in the Faculty. She fdl under the spell ofher beloved philosophees, Plato filled her with admiration, and she devdoped a secret liking for Epictetus' 'Manual'-at one time she almost knew it by heart. She attended the lectures of Brochard, Émile Boutroux and Gabriel Séailles. Then she got to know that superb master, Henri Bergson, who was to have a deep influence over her ideas. In r898 she passed her licence in philosophy with :flying colours and threw hersdf enthusiastically into teachingher natural vocation. Vivid, sprightly, persuasive, speaking with warmth and precision, she never lost her appeal to student audiences ofboth sexes. She taught at the Mutualité Maintenon, an institute ofhigher studies recently created by Madame Paris, and in practice a non-State teachers' training college. There she met Samuel Rocheblave who became a lifelong friend, Paul Doumer, then Governor-General of Indo-China, and honorary president of the establishment, and the historian and critic, Alfred Mézières. But with ali this activity she never forgot her real and lasting vocation. She was encouraged by Bergson, Séailles and Strowski to take for her thesis in philosophy a subject then little explored, 'The Revival of Stoicism in the Sixteenth Century.' When she was not teaching or tutoring her many pupils, she spent her time in the Bibliothèque Nationale, and she also stole hours from the night to write her fust major work. Those around her admired her cheerful persistence and her rare talent for overcoming obstacles as if they were mere trilles. When she becam.e a Doctor ofPhilosophy on May 19, 1914, it was a red-letter day for French feminism, for she was the fust Frenchwoman to face the ordeal. That year also brought the war, and as an Alsatian Mademoiselle Zanta followed its progress with intense emotion. During those years she taught philosophy at the lycée Buffon for boys, and was elected President of the Mutualité Maintenon. Her influence quickly spread. Almost against her will she came to play a leading part in the French feminist movement. lncreasingly in demand to speak at a succession of conferences and congresses, she soon becam.e quite fam.ous. She did not share the violent passions about politics and political rights expressed by some of her women colleagues in the 1iterary and journalistic world: ber main concem was that women should have the right to take up professional careers. It was during those years of intensive work and early renown that she wrote her Psychologie du féminisme, to which Paul Bourget contributed the preface. This brought her new friends and collaborators- among them Colette Yver. By now she was defending women' s professional rights in the daily Press, and before long becam.e a regular journalist of great ability with leading articles in the main newspapers. Soon she widened her field of interest, and tackled ali sorts of educational and social problems. Her method was to expound the situation, give her own point of view, and then make a warm appeal for the cause she upheld. She tackled such questions as women factoryworkers and non-State schools. Her distress over the divisions in her country caused her to write one day, with heartfelt stoicism: '1 am sitting at my desk trying to brace myself against the misfortunes of the times by re-reading the noble and melancholy thoughts of Marcus Aurelius.' From now on her correspondence became enormous. Readers wrote to her with their thoughts and their problems, and this went on till the end ofher life. She became involved in a vital dialogue with her country. With her increasing fame also as a lecturer, Mademoiselle Zanta received invitations from abroad. The fust foreign country she visited was Bolland. In 1919 we find her in Rotterdam, speaking alternately in the large drawing-room of the woman-president of the Alliance .française, and in the Notaries' Hall. There she embarked on her great theme: modern woman and the social problems of the twentieth century. Next she went to Belgium and her own beloved provinces of eastern France, where she was delighted to return. Her gifts came out best in debate, argument produced her liveliest answers, and she could always win confidence and a warm response from a roomful of listeners. <strong>...</strong></p>Teilhard de Chardin Pierre - Let Me Explainurn:md5:fc81905fb3bb4edc99033ce0afe4b9a92012-03-04T17:37:00+00:002014-05-07T21:37:09+01:00balderTeilhard de Chardin PierreCosmogenèse <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_Let_Me_Explain_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>Let Me Explain</strong><br />
Year : 1970<br />
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Preface. In a letter to one of his correspondents Pere Teilhard de Chardin himself shows us the best standpoitlt from which to understatld atld take in the full extent of his thought. This is the commanding position adopted by Dr Jean-Pierre Demoulin as the starting-point for following Pere Teilhard's intellectual journey. In this book he gives us the fruits of his persevering researches and of his experience. He is our personal guide to the peak from which we can look out over the boundless horizon covered by Teilhard's survey: the peak upon which, at the end of his days, with 'the splendour' of the final vision held in his eyes, he was to compose his swan-song: 'Energy becoming traniformed into Presence. 'And in consequence the possibility can be seen, opening up for Man, oj not only believing and hoping but (something much more unexpected and valuable) of loving, co-extensively and coorganically with the whole past, the present and the future of a Universe that is in process of concentrating upon itself. 'It would seem that a single ray of such a light falling like a spark, no matter where, on the Noosphere, would be bound to produce an explosion of such violence that it would almost i,,stantaneously set the foce of the Earth ablaze and make it entirely new. 'How is it, then, that as I look around me, still dazzled by what I have seen, I find that I am almost the only person of my kind, the only one to have seen? And so, I cannot, when asked, quote a single writer, a single work, that gives a clearly expressed description oj the wonderful "Diaphany" that has transfigured everything for me?' <strong>...</strong></p>Teilhard de Chardin Pierre - Hymn of the Universeurn:md5:a48b4ecc9086a0a4c2b9d851953cfc8b2012-03-04T17:32:00+00:002014-05-07T21:37:14+01:00balderTeilhard de Chardin PierreCosmogenèse <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_Hymn_of_the_Universe_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>Hymn of the Universe</strong><br />
Year : 1961<br />
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TRANSLATOR'S NOTE. In this book it is almost always P£re Teilhard the man of prayer rather than the man of science who speaks to us. As Sir Julian Huxley wrote of The Mass on the World, it is a "truly poetical essay ... at one and the same time mystical and realistic, religious and philosophical." This does not mean, of course, that the author ever forgets or betrays his science; what it does mean is that the reader's approach, and response, to these pages must of necessity be quite different from those demanded by the scientific works. The mystic, the poet use language in a way essentially different from that of the scientist. In his study of St John of the Cross in The Degrees of Knowledge, M. Maritain defined this difference with clarity and exactitude in terms of the contrast between the (poetical) language of the mystic and the (scientific) language of the theologian, and pointed out the disastrous results of reading the former as though it were the latter. The cum of scientific language is to provide exactly defined and unambiguous statements about reality; that of poetic language is to communicate reality itself, as experienced, by means of imagery, evocation, tone, and the ambiguity—or rather ambivalence—of paradox, of symbol That is not to say that poetic language is nebulous, vague, uncertain: on the contrary, the cutting edge of great poetry is sharper and digs deeper than that of any prose; But we shall never hear what the mystic (or the poet or the musician) has to tell us if we are listening on the wrong wave-length. "God needs man" said Angelus Silesius. If this were a scientific-theological statement it would be an absurdity, just as if Christ's "Lazarus our friend is sleeping" were a scientific-medical statement it would be a falsehood. The theologian has to restate, laboriously and at length, in his own language what is contained in the mystic's flash of intuition. (The words of Silesius come to mind because there are lines in this book which both echo them and elucidate them.) Thus there is no need for us to be alarmed at such ideas as that of God "animating" the world of matter, or of the whole world "becoming incarnate": we shall find plenty of parallels in St Paul and in the traditional theological doctrine of the omnipresence of God. And at the same time it should perhaps be said that, while an acquaintance with P&re Teilhard's scientific works must naturally be helpful in understanding fully this present book, it is by no means necessary to know, still less to be in full agreement with, the author's scientific theory in order to be profoundly stirred and illumined by these pages. <strong>...</strong></p>Teilhard de Chardin Pierre - Human Energyurn:md5:0458a20da90cd1e6f3fba138fd58e5ce2012-03-04T13:10:00+00:002014-05-07T21:37:18+01:00balderTeilhard de Chardin PierreCosmogenèse <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_Human_Energy_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>Human Energy</strong><br />
Year : 1963<br />
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FOREWORD. In the previously published volumes of the works of Teilhard de Chardin, the different essays he left, in so far as they did not form an entire volume, were grouped around some great theme such as the theory of evolution in general (The Vision ofthe Past), the emergence of man (The Appearance of Man), and hopes for the future resulting from a study of the past (The Future of Man). Among his unpublished writings bearing on his 'phenomenology', however, are a number of essays that could not be collected in the previous volumes, but are nevertheless of the first importance for the sound understanding ofhis teaching. They are perhaps some of the most original and valuable expositions that he made. These small works are now gathered, in chronological order, into two volumes entitled Human Energy and The Activation ofHuman Energy. Undoubtedly, many ideas will be found in these writings that have already been elaborated from another angle in essays already published. But these ideas are here developed in greater detail; they are notably filled out and explored in greater depth. They therefore make an invaluable contribution to the understanding of Teilhard's vision, the inner coherence and almost inexhaustible fecundity of which are here displayed anew. It will become increasingly evident that Teilhard's work as a whole has a profound unity and develops a primary intuition. On the occasion of a lecture on the subject of 'The Philosophical Intuition' given at Bologna on 10 April, 191 1, Henri Bergson strikingly demonstrated that there are two ways of approaching a philosopher's work: 'A philosophical system seems at first to stand up like a complete building of skilful architecture, in which arrangements have been made for the comfortable accommodation of all problems. It is possible to consider this edifice from the outside, to go all round it, to examine each of its features separately and identify the materials used by its maker and the source from which he obtained them. This method may be useful, though it tells us very little about its internal coherence and the motives that determined its overall conception. 'There is however a second way of approach to a thinker's work. This is to penetrate to the very heart of the building, "to take our place in the philosopher's mind." Then the system undergoes a total transformation. The coherence and necessity of all its elements become suddenly perceptible. "Then everything converges to a single point, to which we feel we can draw closer and closer, though we must despair ofever reaching it".' 1 All this very largely applies to the work of Teilhard de Chardin. In his case also, it is not enough to consider his work from outside and examine the elements ofwhich it is built one by one, though this analysis may be useful. It is much more important to make the effort to study his work in some way from within, and discover the central point from which the author has built and which has given him perpetual new inspirations. Putting aside his theological writings, it is apparent that the point of departure of Teilhard's whole work is the wish to penetrate as deeply as possible into the fundamental structure of the universe in which we live and ofwhich we form part. More than any other philosopher, he took the findings of the sciences as his starting point, since these enabled him to grasp the world in its historical dimension. From this point of view—which to him became evidential—he tried to discover the inner coherence and essential direction of universal history, which, despite the multitude and diversity ofphenomena, reveals to his eyes a fundamental unity and harmony which guide even our activity as men in that direction. All his essays start from this primal conviction and try to show us the nature of that fundamental unity and the prospects it opens up on human existence. Bergson's words apply also to him: 'The whole complexity ofhis teaching, which might stretch to infinity, is therefore only the incommensurability between his simple intuition and the means of expressing it that are at his disposal/1 I do not think we should be far from Teilhard's primal intuition if we were to seek it in the neighbourhood of what he called the law of progressive complexity and increasing consciousness, in other words the problem of the relation between spirit and matter. Impelled by his desire to see the world as a unity, Teilhard was compelled to ask the following question. 'How can the two realms of our experience, those of the outer and inner world, be brought to a unity within the framework of an evolutionary universe ?' At first sight this might seem a purely philosophical problem. For centuries past, it is the philosophers who have drawn parallels permitting an approach to it. However the way in which Teilhard de Chardin sets about solving the problem is not primarily philosophical, although his ideas undoubtedly open up metaphysical prospects in the end. Teilhard chose his point of departure in the findings ofscience, and he appeals to hypotheses of a scientific type. In this realm he adopts the theory of the dual character of the Weltstoff, or stuffof the universe. If we adopt the hypothesis that everything has a without and (virtually at least) a within, and that these two aspects ofreality evolve throughout history towards an ever growing complexity/consciousness, the universe begins to become a coherent and intelligible reality to us, which it will never do without this hypothesis. In the author's opinion this is no question of founding a philosophical theory, but exclusively of a scientific working hypothesis. This position is ofcapital importance. Teilhard de Chardin certainly does not begin from any sort of philosophical panpsychism. Being used to a scientific method of thought, he constructs a provisional hypothesis, which he subsequently compares with reality. So, in the scientific manner, the hypothesis, according to Teilhard, derives its whole value and power from the harmony and coherence it supplies as soon as it is accepted. He therefore ceaselessly strives to examine the results produced by this hypothesis when confronted with reality, and the further he explored in this direction the more convinced he became that he had found the key to a sound understanding of the universe, and in particular of the place occupied by man in that universe. It is not surprising therefore to see him continually returning to this theme and applying it in all directions. In so far as Teilhard is working on the scientific plane, it is not difficult to accept his arguments. No one can object to an attempt ofthis sort. Difficulties only occur when one faces the task ofinterpreting the results obtained by this kind of work from a philosophical point of view. It cannot of course be denied that sooner or later this task is unavoidable, since the question is bound to arise: To what extent can these arguments be reconciled with traditional philosophy ? Teilhard de Chardin was conscious of the philosophical repercussions ofhis ideas. In a letter to a friend and colleague, to whom he sent his Sketch ofa Personalistic Universe, he wrote: 1 am going to send you my latest essay in which I have attempted a brief synthesis of the question. This essay runs the risk of conflicting with your metaphysics at several points. But I am certain that a more traditional interpretation ofmy view is possible. The role of my paradoxes may be to call urgent attention to the points on which classical philosophy needs either to be widened or made more flexible/ (Letter of 15 August, 1938). It is clear from this passage that in Teilhard's opinion, classical philosophy (there can be no doubt that it was the Aristotelian metaphysics of the Scholastics that he had in mind) needs supplemeriting and extending at certain points, but that it is substantially compatible with his ideas. On this last point we have the vital evidence of a highly qualified philosopher, Pere Marechal, s.j. In a letter to Pere Auguste Valensin, sj., he wrote in these terms: 'As in his works, the author presumes that a certain continuity of evolution from matter to man is admissible. This can be understood in a perfectly orthodox sense and indeed fits easily into the Aristotelian theories of causality . . . Believing that the spiritual soul is only created "m corpore", and only operates in conjunction with matter, they (the philosophers and theologians) automatically accept a "noosphere" linked with the rest of the material world by necessary correlations. There is therefore in their view a "natural science" not only of the human body but of the entire man. This natural determinism of the whole man does not exclude spontaneity, even in its highest expression; a free act.' The essays published in this volume will undoubtedly give rise to discussion in this field, and thus stimulate and enrich further research. The essays touching on this particular question therefore must be considered principally as a working tool which may be useful for a subsequent examination of the problem raised. According to the author's own intentions, they must be equally considered as a provisional contribution to the solution of a problem which has already occupied men's minds for a very long time, and will perhaps never be completely solved. This statement presents the general problem of the relationship ofTeilhard's thought to scholastic philosophy. Although developed from a phenomenological standpoint, his arguments lead in the long run to a metaphysic. The opposite would be quite unimaginable. His analysis of the cosmic phenomenon leads us to the threshold ofphilosophical thought, throws a new light on old problems and even indicates the direction in which this philosophical thought should be carried further. Jean Danielou, s.j., recently underlined this point in a striking manner: 'One has the feeling that he rediscovers metaphysics as the Pre-Socratics must have discovered them at the beginning. He builds a metaphysic as an extension of the science of his day.'1 Exactly so. By going back to the living sources of a true metaphysic, that is to say to a complete recognition of reality, as it appears by the light of empirical science, Teilhard has opened the way to a renewal of philosophical reflection. Here Pere Danielou points to one of Teilhard de Chardin's particular merits. Certainly, he was not always happy in the framework of traditional scholasticism. 'On the one hand , indisputably he felt hampered by it. His thought is never expressed in terms of the scholastic categories of action and potentiality, matter and form, substance and accident. Teilhard definitely wants to start afresh from zero, that is to say base himself on his contact with the science of his day. He belongs to the age of nuclear physics, which has revolutionized our conception of matter by showing that matter and energy are interchangeable, and that matter can therefore be considered as a field of energetic forces. He belongs to the age in which biological evolution has shown itself the most acceptable explanation of a collection of facts, and a law that makes them intelligible. Teilhard's language is the language ofthis science, which differs from the language of traditional scholasticism.' What is the philosophical significance of Teilhard de Chardin? That he universalizes the language ofthe sciences and extends it to the whole of existence: 'He translates the scientific categories into metaphysical categories . . . His thought can be interpreted in this sense: that at different levels of existence we find analogies which reveal a certain resemblance. Teilhard thus isolates some general laws of life; the law of complexification, the law of evolution, the law of personalization, the law of socialization. These laws can be verified at all levels. They therefore enable us to think in terms of a totality, to establish links. Metaphysics is precisely this. No metaphysics without analogies. Now modern thought too often fails to recognize the value of analogies for the gaining of knowledge.' Considered in this way, Teilhard de Chardin's work has indeed an outstanding philosophical significance. But at the same time it is evident how closely and to what an important extent the sequence of his ideas is linked to Aristotelian and Thomist philosophy: 'This also begins with a physical and biological analysis, and its metaphysical truths are conceived analogically by an extension of this analysis. Teilhard thus appears to go back to the basic attitudes of the traditional philosophy of the Church, but divests it, one might say, of a language belonging to an out-ofdate science, and invents for it a new language expressive of modern science. But if this was possible, for Teilhard, it was because he had inherited the scholastic philosophy and preserved its essentials. It was this that saved him from materialism, pantheism and evolutionism. The categories of personality, creation and God which constitute his thought belong to scholasticism. But he has only retained its basic categories. He has interpreted it in terms of the scientific findings of his day.'1 We have quoted this passage in its entirety because it eminently expresses the philosophical bearing of Teilhard de Chardin's work, and at the same time saves us from making too hasty a judgement of the acceptability or non-acceptability of his ideas. For Pere Danielou clearly shows that on a higher plane Teilhard remained faithful to the spirit of the scholastic and Aristotelian mode of thought. Indeed his faithfulness was infinitely more real than if it had taken the form of a simple repetition of traditional phrases. It is not his least achievement that he thus re-established the links between metaphysics and the sciences, for their connexion is too easily lost sight of. We should be exceeding our task were we to attempt to comment here on the various problems raised by Teilhard de Chardin in the essays contained in these books. They would require a full and deep discussion and perhaps on certain points they might demand criticism. But before attempting this task, we must first study his writings with all necessary attention and view his conclusions in their true light, which, alas, has not always been done in the past. We venture to hope that the essays here collected will be received in the spirit that inspired them, and that they will afford precious help to all those who are trying to find a real solution, in so far as this is within our power, of the great questions raised by the existence of man. N. M. WILDIERS <strong>...</strong></p>Teilhard de Chardin Pierre - The Heart of Matterurn:md5:0bed5d0a7dcf00e4a619edd5b65e6d792012-03-04T02:28:00+00:002014-05-07T21:37:30+01:00balderTeilhard de Chardin PierreCosmogenèseSociety of Jesus <p><img src="https://balderexlibris.com/public/img/.Teilhard_de_Chardin_Pierre_-_Heart_of_the_Matter_s.jpg" alt="" /><br />
Author : <strong>Teilhard de Chardin Pierre</strong><br />
Title : <strong>The Heart of Matter</strong><br />
Year : 1979<br />
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PIERRE TEILHARD DE CHARDIN was born and raised in Auvergne, France. A lifelong member of the Society of Jesus, he also studied physics, chemistry, geology, and palaeontology. He was a volunteer stretcher bearer in the First W orld W ar and received the Military Medal and the Legion of Honor. Following the war, he lived for many years in China and was a major participant in the discovery and classification of Pcking Man. His academie distinctions included a professorship in geology at the Catholic Institute of Paris, and directorships of the National Geographie Survey of China and the National Research Center of France. Teilhard lived in New York City after the Second World W ar and continued his philosophie work there under the auspices of the Wenner-Gren Foundation until his death. He is buried in the United States. During his liferime Père Teilhard was barred by his religious superiors from teaching and publishing his philosophical and religious works. His manuscripts, which he bequeathed to a friend, were published posthumously-among them such major works as The Phenomenon of Man and The Divine Milieu. The latest works of Père Teilhard published in the United States are Human Energy, ActitJation of Energy, Christianity and Evolution, and Tofllard the Future. <strong>...</strong></p>