La souveraine des deux mondes : T2 - Le monde dHétar (Luna) (French Edition)

Scientific and technical forces, which no epoch of previous human history could have dreamed of, have entered life. These are forces which have the wonderful power of making human labour freer, creative, and worthier of man, of liberating mankind from the yoke of poverty, and of narrowing the gap between rich and poor countries. However, it is a dangerous illusion to believe that technology would automatically, on its own, solve man's existential problems. As if by some fateful magic spell the new sources of productive power - as opposed to their great liberation potentials - can become destructive both for nature and man.

They can be misused and they can serve for subordinating people and entire communities, for widening the gap between the rich and the poor - the gap which is turning contemporary society into true volcanic ground. Science and technology are not neutral. They are developing not in a vacuum but in human space. In order to make technological growth become human progress at the same time, it is necessary not to stop it but to give it a new direction, a connection with the broad cultural horizon of a human society, with the transformation of the world.

The age in which we live, and particularly the gigantic development of science and technology, has opened a glorious but also critical era of universal interdependence. The former isolated and autarchic societies, like oases separated by deserts, have come closer together and have become connected by thousands of links. We are living in a world planetary society; but it is of crucial importance what it will be like. In order to make the world a human community, a society which is not uniform and undistinguishable but rich in its Promethean quest for life, which is becoming worthier of man, it is essential to have a pluralism of cultures, their mutual enrichment.

Only full independence, autonomy, equality of rights, freedom, and one's own identity can be the road leading to the universal richness of the world, a world which every culture is contributing to with its endogenous "intellectual creativity - understood as the contribution of the countries or cultures to human civilization; the study of how to give creativity precedence over mere transfer" UNU project.

Deprived of this, interdependence is not a road to mutual enrichment but an impersonalization, a halting of civilizational development. This transformation is visualized by the SCA project as being the combined output of three major sets of formative influences: The rise of so-ciocultural alternatives within the developed western countries is connected with the radicalization of the social processes.

The socio-cultural development alternatives in a changing world are connected with national liberation and socialism as the world process. The aim of this international seminar is the investigation of these characteristics of social practice which enable technological growth to coincide with authentic human progress. As an illustration of this we propose a dialogue based on the following: A strategy of economic-social and technological development which leads to the narrowing rather than growth, of such essential social differences that endanger the survival and development of large sections of the population, entire social groups, and countries or regions.

A technological development that benefits the working people, and not primarily the privileged position of narrow strata of certain countries. A way of modernization which is not destructive - destructive in the sense that it destroys the positive cultural and productive heritage of original civilization, not creating new living and working conditions for the population, but creating gigantic masses of pauperized populations that have lost their roots.

A mode of technological development which preserves progressive cultural and productive tradition and turns it into a point of departure for the creation of new forms of social organization, for a great mobilization of human energy - a development that suits society's own needs. Some fundamental forms of life and mentality - cultural and civilizational values such as solidarity, a tendency towards egalitarianism, and a collective spirit - represent important components of the human community.

But traditional forms of sociability had great limitations: Secondly, the local community and its solidarity was kept in life by using the undeveloped productive forces which had not changed for centuries - by their conservation. The key problem is how to attain greater sociability - more human and more solidary forms of social life - on a larger scale, not within the framework of small local communities, and on the basis of revolutionary productive forces. The problem is how to preserve positive values and unite them with the modern. Human or Repressive Role of Science and Technology - Distinctions Where do the distinctions lie between a science and technology which serves the authentic progress of individuals and communities and, on the other hand, an application which turns science and technology into new instruments for controlling and manipulating people, for technological subordination?

The discussion should show the differences both in the goals and ways of application of the same technology and in the formation of alterative technologies, which are more suitable to a specific natural and social environment. This general guiding thought should be materialized in systematic discussions in a few fields of utmost importance.

Alternative patterns of urbanization, collective conditions of living. The crisis of the megalopolis; the city which is developing according to human needs, rather than according to a profiteer-bureaucratic logic that alienates people, turning the city into a modern anthill. Various types of industrialization modernization. Two sides of technology transfer - independent development and progress, or a way of transferring knowledge which maintains subordination and widens the civilizational, economic gap between societies.

The strategy of scientific and technological development which is not limited exclusively to the copying of the patterns of others. Greater reliance on one's own forces and a larger share of endogenous creativity in technological development, development of cities, production of food and raw materials, organization of labour. How to develop endogenous scientific creativity its autonomy, specificity and reject autarchy, sterile confinement, simultaneously.

How to open bridges to the world, enrich one's own experience with the most valuable heritage of other cultures, with knowledge, and with universal values - to create a new economic and social order in the world. Connections between social processes and the conception of development, and agrarian relations and science, social agronomy. The character and mode of application of science and technology which leads to emancipation and to the solution of the existential needs of the population.

Possibilities for an alternative technology, for combining traditional methods, knowledge, experience, and contemporary productive forces. A character and mode of application of science and technology, of modernization, which leads to the ruin of the land, to a decrease in the fertility of the soil, to a decrease in the quality of food and an expansion of hunger, to biological degradation, to mass pauperization of the agrarian population, to a larger dependence on developed world centres. The relationship between the organization of labour and way of work, working hours, social contradictions, and the human organism.

To what extent does the way of using the labour force and working conditions truly influence the human organism, the span of human life, illness. Does medicine, as a practice and as a science, bring about knowledge about this and critically investigate the social conditions which lead to the mass improvement or deterioration of health as the basic value.

The social direction in medical and pharmaceutical research - to what extent are innovations directed towards the fundamental upgrading of the quality of health, and to what extent are they directed solely towards variations which prevent repletion of the market and the reduction of profit. Biology in the service of the promotion of man's health and life, or the creation of new kinds of control and manipulation of people through genetic engineering. The constituent principles - organization, professional ideology and culture, the way of formation of experts narrow specialization and "parcelization" on which modern science, as a special sphere of human practice, rests.

For instance, to what extent are the principles on which the prevailing pattern of scientific knowledge is based those that exclude from their perspective the positive traditions - the results of the experience of people as to how the fertility of the soil is preserved or how one can live better in human settlements, what people feel as good or bad; e. Why do they not ask those questions of themselves? Probably not only because of commercial interests but also because of professional ideology, because they have pedagogically been formed to think as narrow specialists, only within the framework of their limited sector, and to exclude the social dimension.

Are they being formed as one-dimensional people? What kind of transformation in its social direction, internal principles, and professional culture should science undergo in order to take part in the transformation of the world, representing an aspect of the transformation towards a more human world. Universities as the protagonists of such scientific research, pioneers in the discovery of new possibilities for development. The university as the watchhower of the world development of science, but also from the point of view of endogenous, original creativity and the needs of society.

The pedagogical principles of such a formation of young intelligentsia who will be masters of knowledge but with a deep social feeling, who will seek the best technical but also human solution, adapted to the needs of their own society. The formation of research workers whose minds will reach the horizons of world science but whose feet will firmly rest on the foundations of endogenous national culture and needs. I want also to express, in the name of all the non-Yugoslav participants, our deep appreciation for the hospitality of our colleagues from this great country.

I must not fail to insist on the fact that it is especially fortunate that we could hold this seminar in this country, which is indeed the meeting place between East and West, and North and South, since here we can best acquire a good sense about the transformation of the world. Nowadays, science and technology are treated with a much more critical mind than before, mainly for the following two reasons.

Firstly, because science and technology tend to be monopolized by the major powers, monopolizing knowledge in view of their nuclear hegemony. This creates a hierarchical world order with the super-powers on the top and the developing countries on the bottom. Yugoslavia, through its non-aligned position, takes a position clearly most relevant to the first aspect I have just mentioned. Through its experiment in self-management and decentralization, it provides also an interesting answer to the second problem mentioned above. This is why the UN University is extremely happy to hold this seminar in this great country.

The UN University tries to become an international scientific forum of researchers of different cultural backgrounds and ideologies, and who hold different paradigms. This is a difficult task, especially when it has to deal with problems so controversial as the one to be treated in this seminar.

Many international organizations which seek to produce reports at the end of their expert meetings are stressing the points of agreement, emphasizing consensus. The UN University encourages rather diversifying views and a frank and critical debate aiming at determining clearly the roots of divergence's. This approach, only possible within a university, must make the UN University a place where new alternative perspectives on the world in transformation can be formulated freely by the researchers collaborating with this institution.

This is why I urge all the participants of this meeting to feel free to disagree. We share, I hope, at least a common interest in ascertaining that science and technology serve humanity and guarantee its survival, and not that science and technology serve the cause of the destruction of human life, welfare, and development. Being sure to agree on this essential point I call upon all the participants of this seminar to contribute, to sharpen this debate which is of special relevance in the UN calendar coming as it does after the UNCSTD Conference in Vienna. Thus it is at this historical moment that I call upon all the participants to put forth their reflections on Science and Technology in the Transformation of the World.

Anouar Abdel-Malek We are honoured and delighted today to inaugurate the first international seminar of the series devoted to examining the prospects for The Transformation of the World, in the capital city of the Federal Socialist Republic of Yugoslavia, at a time when Belgrade vigorously proceeds along the path of constructive mediation between the different spheres in the worlds of power and culture at work in our times.

This first international seminar of the series on The Transformation of the World, deals with Science and Technology in the Transformation of the World. It is thus the first of a series of six international seminars devoted to implementing a sub-project on The Transformation of the World TW. A parallel series is devoted to the theme of another sub-project on Endogenous Intellectual Creativity.

The seminars dealing with The Transformation of the World, after this first seminar devoted to science and technology, cover: The first international seminar is organized jointly by the United Nations University and the University of Belgrade, thanks to the perceptive help and deep commitment of Dr. In launching this series, the SCA project members are aware that it thus fulfills an important part of the moral and scientific obligations of the international scientific community, of the United Nations University proper, and of our joint quest for a New International Order, according to fundamental decisions by the United Nations Organization and the charter of the United Nations University.

These decisions reflect the aspirations and decisions of the Group of Developing and Non-Aligned Countries. This systematic, comparative, and critical study of the different dimensions of the transformation of the world is conceived as the all-encompassing general frame and mould of the scientific and theoretical workshop now being developed toward providing the international community with a deeper and more genuine understanding of linkages and differences, of our differing priorities, through their complex dialectical paths from contradictions to convergence.

As such, our wish is that this series of international seminars devoted to The Transformation of the World implements the aims and ideals of the United Nations University, as defined in its charter: The University shall devote its work to research into the pressing global problems of human survival, development and welfare that are the concern of the United Nations and its agencies, with due attention to the social sciences and the humanities as well as natural sciences, pure and applied Article 1, point 2, UNU Charter ; The research programme of the institutions of the University shall include, among other subjects, co-existence between peoples having different cultures, languages and social systems; peaceful relations between States and the maintenance of peace and security; human rights; economic and social change and development; the environment and the proper use of resources; basic scientific research and the application of the results of science and technology in the interests of development; and universal human values related to the improvement of the quality of life Article 1, point 3, UNU Charter.

The central character of our times, of the real world in our times, is in the transformation - not evolution or transition all historical periods are periods of transition - of all dimensions of the life of human societies. To be sure, this transformation, acknowledged all over the world, is neither unilinear nor synchronic. At the first level, we see major differences in the quality, quantity, and, especially, the tempo and impact of processes of transformation in different sectors of social life and activity - economic production, patterns of power, societal cohesiveness, cultural identity, civilizational projects, political ideologies, religions, philosophies, myths, and so on - in short, all sectors of what is usually termed the infrastructure and superstructure of society.

At a second, more visible, and forceful level, we do acknowledge distinctions between different types of societies, for example, in the different types of socio-economic formations and the accompanying political ideologies basically capitalism, liberal capitalism, and monopoly capitalism, and socialism, national progressive socialism, and communism.

And even more so, in the hitherto neglected dimension of civilizational, cultural, and national specificity, we encounter major, more resilient, and protracted sets of differences. This transformation of the world can be recognized in the following three sets of factors, which lend themselves to being recorded according to different conceptions of priorities. The historical processes of national liberation and independence, coupled with national and social revolutions, have gathered momentum since their inception in modern times, during the early part of the nineteenth century, until they became the dominant factor of contemporary history beginning in , especially in the period from to Western specialists have seen this vast transformation as a socio-political process within the traditional conception of the world's history as consisting of one centre - Europe, later Europe and North America: On the other side, especially in the Orient - Asia, Africa, and the Arab-Islamic world - this emergence was seen essentially as a renaissance of either culture or civilization, as in the Arab and Islamic "Nadah," Meiji Japan, the Chinese Cultural Revolution, and the upsurge of Africanism, while Latin America's quest for identity has brought to light the hitherto hidden Indian and Indian-African elements of the culture.

The hitherto equanimous front of the bourgeois in power was suddenly faced with the eruption of the labouring people into power, coupled with a populist Weltanschaunng geared toward a persistently more humane life for the have-nots. Sixty years later, nearly half of mankind lives under socialism - four-fifths of them in Asia and Africa. Here again, while certain advanced western countries opted for such denominations or descriptions as the "scientific and technological revolution" or "post-industrial society," on the other side the vision remained paradoxically nearer to more realistic approaches, using the more traditional concepts of "revolution," "development," and "social transformation" within the implacable parameters of geopolitics.

Yet none would deny the message and ever-growing influence of the application of modern technology in our world, in the very fabric of our individual life through the complexity of societal processes. The transformation of the world: And, proceeding from there, how can this lead towards a more comprehensive study of human and social development?

And, while both the priority in the presentation of the three sets of formative factors and the tone of this presentation are widely different according to national-cultural and socio-political groupings in the world, nobody hesitates to acknowledge that perhaps science and technology have both assumed primacy over the more restrictive level of economic production, being deeply at work as determining factors in armaments and geopolitics, culture and societal behaviour.

In August , the United Nations Organization Conference on Science and Technology for Development served as a focal point for deepening international discussions in this area. Allow me to quote excerpts from Dr. It is the whole international system of science and technology which is in crisis, and this crisis is not only economic; it is part of a crisis of civilization. If science and technology have to serve effectively the cause of the survival, development, and welfare of humankind within the outer and inner boundaries limiting the growth of world economy, if science and technology are to be developed in accordance with the basic principles of equity, national autonomy, and interdependence of a New International Economic Order, the present system of science and technology is quite inappropriate.

New goals - e. New incentives for innovation and production should be institutionalized. Should technological invention continue to be an object of property right? New labour and research ethics should become the basis of a new scientific and technological awareness of the people who should participate actively in the scientific and technological development process. Scientific and technological planning must adopt a new methodology more decentralized, more location-specific, more sensitive to socio-cultural specificities, and more responsive to the people's demands and expectations The specificity of the first joint international seminar of the United Nations University's SCA project and the University of Belgrade lies in its focus.

While development was quite rightly at the centre of the UN Vienna Conference, this international seminar is intended to be but a part of a whole series devoted to studying structural modifications, to in-depth remodeling of the world we know today - science and technology being, for reasons of feasibility, the first to be tackled, This concept of science and technology as one, albeit the first, step and stage in the series devoted to exploring the prospects for transforming the world means that the stress and tone of the sub-project is more concerned with the differences, contradictions, and tensions in this, our real world, than with more strictly ethical or developmental variables.

The persistent coupling of science and technology, of culture with power, in the belief that the primacy of the political - the prince as philosopher - always at work in the history of men ought to become the meeting point of scholars and policy makers, of science and technology specialists on the one hand with analysts and theoreticians of the human and social sciences on the other hand. This is a step, therefore, in an unfolding process, in interrelation with the parallel series of endogenous intellectual creativity. And what we have in mind is more of an intellectual and theoretical workshop than a meeting of experts.

A long way, verily, from the ethos and tone of - a long, long way. Neither atomic clouds above the North Pacific, nor the hideous convulsions of traditional imperialism and colonialism in Asia and Africa, nor the liberation of the largest country in the world in could bring sense to the massive thrust in western advanced industrial societies toward productivism, consumerism, and hedonism.

Périodiques

Finally the golden age of man-as-demiurgos had been reached, the very frontiers of the Promethean concept so persistently at the heart of western civilization, from the age of maritime discoveries and the European Renaissance till Yalta. And the instruments of this historic fulfillment were none other than science and technology as the driving forces in the second stage of the industrial Revolution. If man was finally the master of nature, the conqueror of the universe, geared to achieve all the pleasures he could dream of, what, if any, would be the use in keeping such "archaic" concepts and moulds as nation and state, the family, working people, and the tools of exploitation, to say nothing of such "distant" objective superstructures as philosophy, religion, the human values of love and fraternity, equity and peace - let alone civilization?

Yet, in less than ten years, ethos and tone have shifted decisively toward the penumbra of a "Crisis. In the North, leaders are busy mending fences. A lack of oil and raw materials, receding markets, non-competitive old industrial plants: And this verdict was echoed by a large proportion of audible voices in the South, the good "westernized modernizes," busily engaged in reciprocating, even if now with more strident voices.

That the crisis could be that of civilization itself was now mentioned. But this civilization was conceived of as that of the still hegemonic "centre," as opposed to the underdeveloped or developing non-western "periphery," provoking a mixture of reluctant acceptance and anguished self-interrogation. That the crisis might be, perhaps, that of the path to civilization taken by the hegemonic West itself, much more so than its actual hegemony and precedence in power terms, began to emerge here and there. This was followed by intense reactions of either apocalyptic previsions - if western civilization was in crisis, how on earth could mankind seek alternatives?

For it is true that major parts of the underdeveloped non-western societies are still caught in the mirage of reductionism, busily imitating the advanced industrial societies of the West.

It is as if history were indeed repetitive, its formative historical moulds and real concrete processes amenable to copying, precisely, limitless productivism, consumerism and hedonism, progress equated to profit and domination, the ghettos of individualism and the negative mind. It is as if nothing could be different from that combination of factors which completely erode self-assurance, popular and national self-reliance, the feeling of security, the hope for a more fraternal and equable future for the majority of mankind - the taming of the "acquisitive society.

In science and technology, the quest is now toward "alternative technology" or "appropriate technology," with a sprinkle of "radical technology. And this set could be found in the concept of "appropriate technology. To be sure, history has it that the great majority of the nations of the three continents can hardly echo the procedures which enabled the West, in five centuries, through the concentration of historical surplus value, to gradually develop its modes of capital-intensive productivity.

The humane uses of human resources, in the advanced nations of Asia, Africa, and Latin America, like the socio-economic restructuring of the societal fabric, is now seen as more beneficial than previously imagined in bridging the gaps between rationality and fraternity, in giving a more humane vision of social dialectics than hitherto prevalent.

Yet numerous temptations, traditions, and fringe benefits of survival imitation lead to a reluctance to use vision as a tool for our future. For then the question would be: To which technology does vision belong? The growing criticism of the impact of science and technology on modern societies and human life, through its diversity and different motivations, gives an impression of leading toward a growing ambiguity. For although this impact, through hegemony, has had its negative and destructive effects in underdeveloped areas in Asia, Africa, and Latin America, to this day, whether through direct domination by imperial powers or more systematic pillaging by multinationals, the recently mounting criticism has come from developed areas, from the core of the West.

The tone here is alarm, and the contents ethical and normative. Industrialization and urbanization have led to ecologism. Atomic armaments and nuclear energy, to the quest for pacifism. Consumerism and individualism, at the time of the energy crisis, to the pursuit of more humane, low-key participatory patterns of social interaction. And it is from the core of the more advanced industrialized societies of the West that the most ruthless indictments of science and technology are nowadays being launched. On the other side, in Asia, Africa, and Latin America, a mounting wave of national movements, often coupled with social transformation or revolution, has always clearly proclaimed its desire - in all countries, nations, and societies in the so-called "South" - to modernize its variegated national-cultural specificities grounded in the depths of history.

The instruments and means to achieve this legitimate global desire have been defined simultaneously, in the inner circle, as the creation and reinforcement, or revival, of a stable centre of national social power, the independent national state of the tri-continental area in our times, to be accompanied in the outer circle by careful examination of the realities of the balance of power and of the evolving patterns of dialectical interrelations between major centres of power and influence in our times. For here, more than ever before, more than anywhere else, more than in any other field at any other time in the history of mankind, the massive unanimous protracted consensus of Asia, Africa, and Latin America, of the Group of Developing and Non-Aligned Countries, lies in the coupling of national independent decision-making power - only feasible with an advanced level of science and technology in economic production and state organization and a mass onslaught on illiteracy and backwardness - with a meaningful and equable share in policy-making at the world level.

Such are the roots, visible for all to see, of U Thant's call for what was then labelled the "New International Economic Order" and what has gradually become the "New International Order" at the time of the transformation of the world. Close scrutiny of the major decisions and the philosophy behind them in the series of major conferences from Bandung to Belgrade, Colombo to Havana, plus examination of the socio-political contents of politics put forth by all national independent states of these areas four fifths of mankind , through the deep diversity of their socio-economic and political ideological regimes, with exceptions - isolated societies or compradore fringes - bear witness to this reality.

The call has been and remains for a realistic political approach to human society in our times, a deep desire to fully use the contributions of science and technology as means to secure a wider and greater share in world and regional decision-making power. Such an approach is more often than not attuned to civilizational visions, cultural traditions, and national parameters - but never evasive about the deep structural integrated interrelations between power and culture, at the heart of all problems of human and social development. As a matter of course, both sectors of world societies - the so-called North and South - meet along the more general issues, such as nuclear disarmament and the acknowledgment of the need for more rational relations between the two sectors.

But, short of the extreme parameters of annihilation, the rise to contemporaneity of Asia, Africa, and Latin America is seen, by the formative endogenous schools of thought and action in these continents, in terms altogether different from those of the dedicated minority groups in advanced industrialized societies who are justly rebelling against the dangers inherent in their societies and civilizational projects. At the same time, the power structures of modern advanced industrialized societies, with the broad support of the wide masses of the population, including the working people - industry, agriculture, and the services alike - are persistently taking action to reach an ever-growing level of scientific and technological sophistication in all fields of social life, with a view to ensure their continuous hegemony through coming generations and, with hope, centuries.

Here lies the principal contradiction between the two sides, between the hegemonic power centres of advanced industrialized societies on the one hand, and the national independent influence centres of the heretofore marginalized cultures and societies of the world.

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The secondary contradiction seems to lie at a much lesser degree of intensity, and, perhaps, a higher level of ambiguity, between the humanistic minorities of advanced industrial societies on one hand, and the tricontinental area on the other. It is here, so we feel, that the confrontation of analyses, the uses of meaningful comparisons, the perceptive understanding of different types and scales of priorities can genuinely benefit the international community, leading to deeper understanding of the transformation of the world in our time.

It is here, so we feel, that the challenges and difficulties of the dialectics of tradition and modernity, specificity and universality, are calling upon us to search for the deepest roots, the hidden part of the iceberg, as it were. This is a task of vital importance in our times and an imposing challenge on the international intellectual community. It also is the duty of all concerned citizens to their nations, peoples, and cultures to answer this challenge. As Socrates, the master of interrogative dialectic, taught us many a century ago, "everyone acts according to his knowledge.

For ours are the challenges and promises to jointly construct what we would propose to define as the "gear-box of priorities": As we approach the practical aspects of our research, the more practical, policy oriented aspects of our endeavours, we are bound to face the basic dialectic between specificity and universality under the guise of what we would propose to call the dialectics of priorities. It is obvious that policy definition, differences in standpoints at theoretical and practical levels alike, relate directly to, and are grounded in, what appears at first sight to be a difference in priorities.

The first level of analysis deals with the definition of categories of priorities: We would have here, inter alia, productivism and consumerism; low-key development and hedonism; individual patterns of economic organization; collective and state patterns; and so forth. Usual distinctions between liberal and autocratic, democratic and dictatorial, populist and despotic, consensus and elitist, and so on are naturally considered and are directly relevant to defining priorities.

We would then address ourselves to a second level of differentiation, that is, the different types of priorities: This maintenance is performed either facing the mounting wave of new transformational and radical demands, or just as an expression of the necessity to preserve achievements and acquisitions which had been the results of lengthy processes of transformation before crystallizing into a viable new order.

The different justifications for this conservative approach clearly mean that the contents of what is sought to be conserved can be, and are, profoundly different - yet appear for a certain time more static than their proclaimed aims and contents. Here, priorities will often appear in parallel, dual, contradictory patterns, and not just as different stages in the same type of priorities, as is often the case with conservative priorities. Enough has been said, though sketchily at this stage, to give a sense of the immense complexity of defining priorities, let alone making sense of their differences.

For while the difference in priorities - through their different categories and types - can be understood, and even accepted, as a rational discourse, the operational position of priorities through the time-dimension, that is the transition from choice to action, from decision to praxis, represents the hour of truth in the dialectics of priorities. And here again, it is important to note that different tempt are not derived only from the subjective moment of decision-making: Thus the quest for a mediation which combines the distinctions in a way that can make them understandable, acceptable to a reasonable extent, or at least properly perceived within their own objective legitimacies.

The intent here is not to solve the dialectics of priorities but rather to clarify the hidden part of the iceberg which forcefully makes for contradictions, opposition, and frontal antagonisms. A central task of the SCA project has therefore been seen as the gradual construction of the "gear-box of priorities," a gear-box whose component parts are none other than, precisely, the differentials representing the above-mentioned categories and dimensions of the dialectics of priorities.

As we sit today to initiate the series of international seminars on The Transformation of the World with the study of the domain of science and technology, let us remember the hope and urgency, the reality of our real concrete world, the vision of our converging futures. In fraternal amity and realistic lucidity, let us join hands! S'agit-il de philosophie ou de science? Alors, faut-il se contenter d'une description? Mais dans quelle perspective, dans quel horizon et de quel lieu?

Mise en perspective ou prospective? Pour mon compte, ici, je tenterai seulement de mettre en relation intelligible le double aspect du mondial: En effet, le mondial a un aspect pratique: Ces assauts se solderont par des bifurcations Le Mondial, Esquisse d'une Analyse 1. Que Disent les Philosophes? Le monde moderne a-t-il pris cette orientation? Inversement, le monde en se transformant devient philosophique.

Nietzsche Je me contente d'une citation. Heidegger Formules obscures et profondes. Elle ravage la nature en la dominant; son importance moderne fait partie de l'histoire de l'Etre; en elle et par elle l'Etre se manifeste mais s'occulte. L'Etre et son histoire, qui aboutit au mondial, est sans pourquoi. La rose est sans pourquoi. Ainsi la Rose du monde! Le monde selon Axelos? Sans fin, ni but ni terme. Il faut qu'il y ait jeu. Il n'en est que le support. Or un changement quantitatif et qualitatif a lieu: Le temps se localise et chaque lieu comprend un temps; mais il n'en existe pas moins un temps mondial.

J'insisterai seulement sur deux ou trois points. Enfin, il y a une pratique sociale de l'information. En particulier tout ce qui concerne la le politique risque de passer par les canaux de l'information. Jamous, appellent le roman rose et le roman noir de l'informatique.

Pas d'ombres ni de coins sombres ni de "niches" dans cette pratique parfaite. Pas de secret ni honteux ni discret. Ce qui rend plus significatif encore la pratique politique. Reste une interrogation cruciale. Il y aurait un seuil travaux de llya Prigoline, Prix Nobel Le secret et la transparence? Or la surprise ne peut venir que d'en bas. Elle ne montre pas le fonctionnement autonome des centres partiels et de la base. La question reste une question politique fondamentale.

L'usager seul aurait une existence pratique. Or le concept d'usager devient de plus en plus suspect. C'est un concept politique. Pour satisfaire l'usager, il suffirait de faire fonctionner "normalement" tous les services. L'emploi commercial de l'information jusque dans l'industrie culturelle est gros d'autres dangers. En effet les usagers exigent le qualitatif. Elle implique un projet global. La base ne se fraie sa voie que par des actions efficaces.

Pas n'importe quoi ni n'importe qui! Maraj Introduction Gregory BIue The five position papers presented to this session and the ensuing discussion developed the theme from different points of view, but it seems that each intervention sought to focus attention on the same basic questions, namely: Science and technology for whom?

Science and Technology in the Transformation of the World (UNU, , pages)

At whose serviced In addition, special attention was paid to debunking various forms of scientism and technological determinism. It was first of all pointed out that science and technology are the results of historically determined social activity. Tomovic reviewed the development of modern technology since the Industrial Revolution and considered the implications of a heritage dominated by mass production, profit optimization, hierarchical forms of management, and the abuse of natural resources. Leite Lopes extended this historical analysis in order to situate the scientific and technological dependence of the Latin American countries; and Dr.

Le Thanh Khoi related specific mechanisms of scientific and technical dependence to other aspects of the cultural domination to which Third World countries are subjected. Henri Lefebvre stressed the continuing pre-eminence of the world market in shaping scientific and technological as well as political objectives and, drawing on the example of the informational sciences, considered ways in which the development of new fields of knowledge is a scene of sharp social struggle.

Pandeya whose paper we have not been able to include in this volume in turn pointed out that in the Third World both the natural and the social sciences can flourish only if the scientists are bound closely to the people and serve the interests of the people. Barel developed these problems theoretically, working from a view of the mutual interpenetration of science and society; he distinguished two necessarily complementary types of rationality, namely, the mechanistic and the dialectical, and he spoke of the dangers inherent in pushing along with the first while neglecting the second, since human liberation requires that the dialectical or structural method must take the leading role.

Lefebvre, on the other hand, scientific truth extends rather than dilates the scope of human responsibility, and it therefore necessitates critical political struggle for differences at all levels. Pandoya and Leite Lopes emphasized that only political struggles could determine whether science and technology would play a specifically liberating role for the majority of the people in the world; and Dr.

Leite Lopes in particular noted that the goal of advancing science itself gives Third World scientists an integral role in participating in such struggles. Tomovic spoke concretely about ways and means of breaking out of contemporary technological impasses and of creating better facilities for solving individual and social problems. One of the points of conflict throughout the conference, especially in the early sessions, concerned the question of "appropriate technology.

Macura argued that the technology necessary to meet the growing needs of the population of the Third World must be appropriate, in the sense of being inexpensive, labour-intensive, energy-saving, and egalitarian in terms of providing employment opportunities and the satisfaction of basic needs. Holland spoke of the dangers of technological unemployment and noted that technological innovation is often an aspect of heightening international competition.

Pandaya, on the other hand, objected strongly to the notion of appropriate technology on the grounds that what is advertised as "appropriate" for Third World countries is in fact often obsolete for the industrialized nations, and he said that implementation of such technology is in fact a recipe for continual dependence and underdevelopment. Stambuk agreed with this and felt that problems concerning the development of science and technology as well as those concerning unemployment would properly have to be viewed within the more general context of changes in society as a whole.

Pecujlic was of the opinion that "alternative" technologies which take into account both productivity and human well-being can be born only from social struggle and not from catchy slogans. Leite Lopes was unable to attend the conference, but the last section of his paper should be consulted for his own cogent criticism of the strategy of "appropriate technology.

Pandeya took part in the discussion. Report on session I Jam. Maraj The initial consideration of the sub-theme was facilitated by the presentation of four position papers whose titles give some indication of the particular perspective from which each of the main speakers approached the matter. Lefebvre in opening the proceedings concerned himself with what was necessary and what was possible in the transformation being contemplated.

In the worldwide struggle taking place, although "knowledge" was only part of the overall problem, it was nevertheless a most significant part. A strategy for coping with knowledge on a world scale was urgently required, for the emergence of information science as a result of technological development now made it impossible for any specialist to grasp the complexity and the amount of information being processed and disseminated.

Lefebvre also noted that by linking information processing to government channels which controlled financial resources, there was a tendency to emphasize consumption rather than production. The technology itself had little to do with how the information was processed and absorbed, and questions related to the production of information by whom and for whom were politically and ideologically determined rather than technologically. Professor Tomovic argued that we had reached a turning point or the beginning of a new era. He wondered what universities could do. Referring to the definition of technology in his paper, he commented on the mystification of the relationship between science and technology and noted that very few powers could really develop technology from basic knowledge.

Professor Tomovic felt that emphasizing technology often diverted attention from social problems. The development of particular technologies was essentially socially conditioned. He referred to destructive effects associated with mass production based on profit motives and claimed that the management of technology often depended on authoritarian attitudes.

In his view, if social conditions favoured it, enough of the basic goods could be produced and technology could be used to solve urgent urban problems or improve the delivery of health care for the masses, for example. Professor Tomovic suggested that universities should start research on a critical history of technology and he wanted particular studies made of the interaction between specific technologies and their social consequences.

He drew attention to the need for technology forecasting and assessment and the need for greater self-reliance to be promoted. In his view this self-reliance was not facilitated by transfers of techniques or educational systems whose goals required thorough reexamination. Professor Pandeya reminded us that the focus of our concerns in considering science and technology as factors in transformation had to be seen in the context of a movement from domination to liberation.

He accepted the contribution which two sciences could make, and had made, to development. Professor Pandeya emphasized, however, that there was a third science which had to be utilized for revolutionizing existing structures in order to create the new order or new varieties of order which we seek. It was not reproduction of the order as known which science and technology should be used for; rather they should be revolutionizing agents. Relating this approach to cultural transformation, Professor Pandeya argued that there was a need to link scientific insights to "the physic impulses" of the people and that their cultural perspective should not be limited to a social.

In his view, liberation will only be achieved when, on a large scale, the critical scientific insights of imaginative minds are shared by the people and become an integral part of their consciousness and cultural frame of reference. Professor Yves Barel, commenting on his paper, "Scientific Paradigms and Human Self-determination," noted the following: Science and technology, contrary to certain well-established beliefs, have certain negative side-effects on human self-determination, i. These negative side-effects are particularly significant in three fields: This influence of science and technology is not only a problem of the social misuse of their results, but also a problem of inner methodological and epistemological orientations.

These orientations, in turn, are themselves partly a social problem. Reorienting the techno-scientific direction implies a new sort of compromise between the two dominant paradigms - the mechanistic paradigm and the "structural" or "dialectic" paradigm - which does not give priority to the mechanization of structure, particularly human and social structures.

The real problem which this raises is the problem of re-examining the present imbalance of power. Professor Macura noted that while ethical, philosophical factors were important, economic factors were no less so. Quoting figures related to the gap between developed and developing countries, he felt that technology was the instrument to assist in its reduction. Focusing on the employment problem faced by most countries he noted that appropriate technology had to be seriously considered.

The new technology must advance egalitarianism, save energy, and conserve natural resources; it should be inexpensive and labour-intensive, but productive. China had demonstrated its feasibility. The question now was whether China could continue in this way and in what specific dimensions alternatives would be essential. Holland reminded us that we were at the end of a long phase of development. He noted the distinction between process and product innovations, the former resulting in the displacement of labour which is no longer absorbed and compensated for by growth in the latter.

It was important to recall how people view the world. For example, work is regarded as a good thing per se. Some of these values may have to be altered and if technology could not produce more jobs, as seemed to be the case, could it be used to assist in coping with new life patterns, e. Professor Pandeya observed that the economic gap was not the whole story. The science-knowledge industry had grown to such proportions that it was now over The notion that low-level technology is good enough for the Third World was totally unacceptable in his view. Rector Pecujlic noted that the problem was essentially one of individual norms of behaviour versus the collective conditions of the system.

He felt that it was only out of a social struggle that technological innovation could really be born. Professor Le Thanh Khoi observed that science and technology are a part of culture as envisaged in its largest meaning, and should be examined in this context. Culture could be a liberation as well as a domination. There was no political and economic independence without a cultural independence.

In his view culture comprised four main elements: Its development is usually measured by quantitative indicators rates of enrollment, number of students per 10, inhabitants, percentage of GNP devoted to education, etc. The real question is what is education for and for whom. Is education a reflection of its own culture or of foreign culture s , does it use national language s , what are the social origins of those students who arrive at the university and get the diplomas enabling them to obtain the best positions while others are condemned to manual occupations or to unemployment?

These, likewise, should be examined not only from the quantitative point of view number of scientists and engineers per 10, inhabitants, budget, etc. Does this production take into account the real conditions of the country? These may be political, social, or economic reasons, e. Culture in its restricted sense. Colonialism had persuaded the colonized peoples that they had no culture, or a culture vastly inferior to European culture.

This situation has not disappeared in many countries, where the leaders are not mentally liberated. Only an authentic culture can give meaning to the development process. Each body was bandaged in a manner similar to the blackout suits used by speed flyers and test pilots. Modestement, on pourrait traduire cela ainsi: Le 22 Mars Mais ce 12 Janvier , et comme disent parfois, les anglo-saxons: Saturday, August 13, 7: Donc on voit bien ici que le site ARTivision applique strictement ici, l'adage: Et voila de quoi il s'agit: Attention ce texte est comme un vrai polar.

Ils admireraient sans doute ce texte! Il y a aussi ceci ces paroles rassurantes: Faisons ici, une certaine et bien utile digression: A bon entendeur salut.. A vous de juger, tout cela Sous le disque noir, on voit cependant parfaitement, fuser clairement tout autour du disque des rayonnements lumineux surprenants ".

On voit alors que l'on retrouve ici, le vocable surprenant: Mais allons plus loin, voulez-vous Mais, avant de poursuivre la traduction de ce texte faisons ici, une certaine digression: Voyons alors, les vignettes suivantes, donnant la superficie des USA et du Mexique: Au total, cela fait en tout pour la superficie de ces deux pays: Voyez donc la fin de l'article suivant: Fin de la digression , et poursuivons la traduction en question: Mais que signifie donc tout cela!!!

Et, notez bien le passage: La Terre creuse de Ces vignettes sont parues en France, journellement par bandes de trois au maximum, du 23 Nov. On y voit alors Tarzan monter dans un Zeppelin pour se rendre au pays de Pellucidar en passant De plus on apprend que dans le trou polaire, il faut suivre une route en spirale car la boussole le compas est inutilisable: Pas mal n'est-ce pas, cette imagination hors norme de l'auteur!!! Saturday, February 26, 2: Byrd annonce ses objectifs pour aller investiguer dans le secret polaire. Le Vice Amiral Richard E.

Puis il y a ceci: Plus bas, on trouve aussi, " I'd like somebody to get into that vast unknown area on the other side of the pole " he said. Mais voyons alors un autre son de cloche: Thursday, February 17, En ouvrant le document: Byrd N 55 Inutile de dire, qu' il n'y en a aucun de ces oasis dans l'Antarctique. Notons cependant, que Jules Verne , ignorait l'affaire du Soleil central. Et donc avis aux amateurs Il est temps de trouver un point de rencontre conscient entre eux et vous.

Bradshaw , et dont le titre commence par: Being the history of Discovery of the interior Words and Conquest of Atvatabar ". Pas question que cette aurore spectaculaire , vienne de quelque partie que soit de la Terre. A vous de juger.. Mais sur le site: Tuesday, March 28, Each day a different image or photograph of our fascinating universe is featured, along with a brief explanation written by a professional astronomer. Auroras in the north and south can be nearly mirror images of each other.

Such mirroring had been suspected for centuries but dramatically confirmed only last month by detailed images from NASA 's orbiting Polar spacecraft. Pictured above , a time-lapse movie shows simultaneous changes in aurora borealis , at the top, and aurora australis , at the bottom. A cloud of electrons and ions moving out from the Sun on October 22 created the auroras.

The solar explosion that released the particles occurred about three days earlier. A vous de juger en connaissance de cause, une fois de plus Allez, un petit plus pour la route, du novice, qui veut en savoir bien plus. A vous de juger, en connaissance de cause Touts em hilho deu pay Adam! Histoire inconnue des Hommes depuis cent mille ans.