 Dear friends, dear colleagues, it is a pleasure for me and it is an honor to present to you this night Edgar Bormin and I will not make a big introduction, I just say one word only. He was the director of the CDRS which is the National Center for Social Research in Paris and after our keynote we will have an award ceremony because the Berlin Anfisa Center for the Study of System Sciences decided to award him with an award in complexity thinking and what he is going to talk about today is the ways of thinking which are needed to overcome the crisis in which we live so we will have an award in which also your whole life will be told so I don't say anything in this now, your turn, thank you so much Edgar Thank you very much, thank you, good evening ladies and gentlemen I have two preliminary things to tell the first is you can see in the program Edgar Bormin, independent scientist it is true I am independent of my language but I have a career in the National Center of Certificate of Research in France, I am director of research in this center the second preliminary, with a mark, just like my bad English and I remember that some years ago he made a conference in Denmark and a while ago he spoke English and I drank two aquavits before he spoke and I spoke before people and he was a minister of education of Denmark and at the end of his speech he said oh it is the first time in my life that I understand French and maybe I hope that you understand my French my first point is system is complexity in what sense? in what sense the complexity is the sense of connections of many parts of things there seems separate in the classical vision of science, disciplinary vision and the system is a unity of diversity of parts and as being the first definition of complexity given by I'll be complexity is the grade of diversity of a system so many diverse parts of parts, so great is the complexity of the system it was the first definition important of complexity in a scientific field but I said that system is complex in a logical sense because when you see complex problems you see immediately the limits of classical logic and we can say that a system is in the same time more or less than the sum of the parts it's more than the sum of parts that is a word known from Aristotelis but it is very interesting because the evidence of the system has some qualities of properties that we cannot find in the parts the qualities come from the organization of the system but the system in the same time is less than the sum of the parts actually there are constraints, inhibitions that make some qualities of property of the parts cannot express their individual or primary as evident in a social system we have as individual many possibilities or qualities for the good or for the crime which we cannot express because the law, because we are in a two tour with the obligations of a culture and as evident that is a classical logic it is a limit because we understand that more or less is a metaphor but the interesting thing is that more has a signification of new qualities called emergence, emergence, quality is an emergence of a system but the interesting thing is that those qualities are not deductible from the examination of the different parts it is an indiductibility, we must observe that, we must constate that we cannot have any simplification, a limit to the best of logic deductible logic and I can say that system is the basis of complex knowledge is the basis in this sense that when we begin to see the classical science with its particular view we see that in fact objects the objects of science are close objects, simple objects but in fact all the objects of science are systems the sense, the existence of molecules are systems of atoms atoms, systems of particles and finally particles may be our own systems but there will be irrational actions because in the sense they are in the same time contradictory and they are a logical paradox and in fact classical knowledge don't see that objects are complex and don't see that objects are in a context because the disjunction, because the classical science has two principles principle of disjunction and principle of reduction disjunction makes a separation of the disciplines and inside the disciplines of micro-disciplines results connections between them and it is very, it's quite impossible to see, to connect the object of religion with the environment, with the context and we know, we know in the language that we cannot understand the sense of a text without the context if your beloved, beloved wife said to you Darlin, it is not the same sense that if you prostitute in the street Darlin, you know, the context is totally different and it is important that connectivity to connect it is the principle of complexity when fundamental is principle, it seems like always necessity of connection I say that today the classical science is in crisis in many fields, in micro-physics, in cosmophysics, in biology in many fields, but the structure of man don't make the change of paradigm, of principle, of knowledge then he said the problem then you know that the crisis of classical science begins with a bridge is a great principle of universal determination it was the eruption in the 19th century of the second principle of thermodynamics is not only in principle of irreversibility that introduce the time in the scheme of physics we are always reversible but in the time introduced dissolve on the mass and the determinism is reconstituted in statistically a note at the level of individual atoms or molecules is a principle of disintegration of dispersion but it is very strange that we can see in the universe we can make the constitution of this principle of disintegration we know that stars are disintegrated we know our work zone will die in five billions of years we know in the universe dispersion is evident but in the same time we see in the universe creation of organization because from the beginning with the great dispersion thermodynamic event be called big bang maybe this process of agitation makes the destruction of antimatter and that is the same time same destruction of encounter of particles but in the same time encounter making the connection making the first atoms and after that in the sun interior of the sun the making of the atoms of carbon and so on we see that in the universe it is a process of production of complex material, complex organization and finally in our planet complexity of living organization, living system and why it is impossible in this vision separate to understand for one part the process of disintegration and for all other part the process of organization but in fact they are the same they are a unit they are a conjunction it is a process of order there is disorder making organization so principle of order and with broader randomness make new organization and that is the great problem of complexity of universe but it is impossible to see that if you see only the second principle principle of death, desiration if you see only the process of production of complexity and that is very interesting to see that life life it is a problem a complex type of system organization of life is more complex than organization of molecular organization but this organization is made only with molecules of the world universe it is not a matter like living matter the life it is not a physical movement the matter is a normal physical chemical life is a quality of a complex self-organization and this complex self-organization has created the properties of life life is a compound of some properties of self-reproduction of self-reparation of knowledge of process of with a memory with the capacity to transform it in a program for DNA for protein and so on life is a the problem of life is self-organization capacity of produce itself and reproduce itself but a good forester who was a genius in the matter of thinking superlative system superlative, good forester not that it is a paradox to face that organization because by example the organization of life life needs perpetually energy because I need energy even when I sleep energy in my health energy in my lungs too my blood, so I use energy in all moments of my life but it is necessary to reconstruct the degradation of energy this is the second principle need we must take energy from environment we need to mature we need to eat we need to take material things for reconstituted energy we need to show knowledge of the environment I think that knowledge of the organization of the environment and self-organization of auto-organization is in the same time auto-eco-organization with the signification that autonomy autonomy of living being autonomy need always dependence we need to be dependent and if I become very autonome with my computer my computer depends on energy depends on the connection with the red and no autonomy without dependence is that that is always a paradox, a logical paradox of complexity you see that complexity need always to go more away from that classical logic and that is interesting at this moment I see that there is a moment when the two notions of of biennial are indispensable to understand the living systems of many complex systems this retroactive look is a problem of retroactive look and that is very interesting because the negative feedback eliminates the deviations and maintains the homeostasis of a system and that is the homeostasis of autonomy but it's evident that I suppose and I see that the superlatives leave the first element fundamental to eliminate linear causality and to give the possibility the scientific possibility to speak of autonomy because even in the system in the system in the termical system for heating an apartment you know you want the thermostat that indicates the effect of this temperature the retraction in the cause and it is the look but more interesting that retroactive look is a recursive look what signification of recursive in the sense that because not exactly mathematical science a recursive process is a process where the effects of the products are necessary to the causation of the production by example we the products process sexual genetical process of reproduction you know from the union of espermatozoid I know you your father your mother you are the product of the process of reproduction that the process of reproduction needs you personally as a producer or co-producer with another person to make the process we are the product and the producer the same in the society in the society society is the product of the interactions between individuals but the society with the emergencies with the language retroact with the individual to achieve better achievement of the humanity we are product on product of the society and this notion of retroactivity is very important to all the process of self-production and we can see the the problem of human complexity human complexity has chosen two sense in the first sense we are obliged to give a definition of human in a trinity way like the holy trinity in the holy trinity the father produce the spirit that produce the son and the son makes the regeneration of the father making more sweet of the father process but humanity you are the space the human is the space you have the individual your society but it is not three parts juxtapone it is not just three percent of each the totality of spaces with the jays inside us and inside my brain I am speaking the totality of the and I think that the totality of society not quantitatively but society as a whole is inside myself like the language, the culture the roots and so on you know I am in the society society is inside me I am in a biological space that's a biological space is inside me and it is a trinity and each term generates the other and is regenerated by the other you have the regressive loop perpetually of that that the complexity of human can be reduced reductivity reductionism where the individuals in society and the space see inside we are not the connection and complexity is to understand the type of connection and you see something very important in the complex system like the human space humanity that I say not only the path is inside the wall but the wall is inside the path each cell on my hand contains the totality of the genetic message of my whole body that some parts are inhibited really but the wall is present in this part of my body and it is again we can say we can call that hologrammatic principle because like in the hologram when you have the hologram hologram doesn't take point by point of the image it takes each point of the hologram contains a great part of the totality of the image and if I pay the hologram of a car I put the hologram in two I have not two middle car the hologram principle it is the same the wall is inside each path but I continue with the human complexity and it is important today to remember the complex anthropology because the definition of homo sapiens that man is reasonable being it is sufficient to have in the same time two polarities reason and homo de masse and fully madness madness but the madness is not exceptionally we become mad and when we are angry when we are in a set of furor we are in the madness of the great conqueros we have this type of madness that is the old Greece called Ubris the Demesiret and maybe we are in a epoch of political madness but it is interesting to see that we have the two polarities polarity but we don't even have a pure region and it is a D'Amazio and Jean-Pierre that even in the more rational intellectual movement you are always an excitation of emotions with the brain imagery discover that even the mathematician making the more mathematical abstract work is passionate for the mathematics and we cannot we are emotional we are passionate and the problem makes us one who are passionate but when we are I say it is another type of madness we always make a galactic between never forget reason in person but the definition of human is homophobic definition by the tool by techniques evident but in the prehistory a non-Bertalian tool a real essence of life after the days life of genius of spirits and you have religions in all societies all people too I think that homo mythological is so important homophobic the capacity to make the imagination to imagine is a fundamental for humanity and you are not only homo economic what is the question of modernity making the acting only for the self-interest because you have the plays, the game we think of homo-ludance and and humanity is all this possibilities we cannot make a by example thinking that men are only reasonable they are reasonable but if you are not thinking that men only mad you cannot make that men are good no because they are bad things that can men's can develop and we can make a thinking that men are bad and make only constraints in this France human complexity need a vision complex of politics that is the difficulty but I wanted what seems I think that we have to add so too other polarity in life the polarity of prose the polarity of poetry poetry and orderly say but most orderly poetically man in the earth and poetically communion pleasure ecstasy all the things that extend in the life and prose but without joy without pleasure and real life is important to understand the great need of people men need the need to satisfy the need fundamental to survive but to survive is necessary but to to the life life is more that your life life is expansion of the capacity in the communion on the earth and all the points very interesting that if man is a a member of a spaces human spaces a part of the climate making part for the mammifarian part of perterian animals and animals making part of the life western civilization has totally forget the deep relation the vital relation between humanity living biosphere ecosystems I forget why first maybe it is told beginning in the bible because in the bible god made a separate creation of man because he made man as his image man as the image of god and the animals totally separate in the creation but it is mainly the development of western civilization is a 17th century there that makes a great separation they can say that the science must make man the master of nature and the marks and things that man the dominator can manipulate all the things of nature all the living beings and he forgets that these manipulations not only as the degradation of the biosphere but the problem of his arm degradation and the problem of the science of the civilization of which we have also let it know in some time we can say that we put things of complexity complexity is present as logical paradox and the philosophy of 5th century before how said living by death dying by life dying by life the evident finale we die but living by death is very interesting as he said not only we must kill animals to feed them now now we know that our sense in our body are self-destructing at certain moments to let this to the new sense because you are the the regeneration of the sense creation of new sense because we are living by the death of sense and the regeneration of sense makes the continuation of life and the life to fight against death make utilization of death inside to be stronger with further death finally death will stay and will stay this type of relations and also paradox in the physical world it is the paradox of separability go with the inseparability it is the same as the way of the particle corpuscle the paradox of microphysics we are separate like individuals but we make part of the continuity continuity of life of the species continuity of society is more understand that it is not only a paradox for microphysics it is a general paradox we are a producer where the cause and the effect becomes a cause life and death and totally this element makes that give the sense of the complexity must confront the logical problem with what I say dialogic dialogic it signifies the union of two antagonist to understand some complex problem and I think that before to arrive to our present world I want to say that finale complexity it is not only that way one way I to understand to understand the world to understand the life to understand ourselves complexity is so of knowledge when we integrate some principles that the principle of retroactivity of connectivity of automaticity on dialogical principle it is a way of thinking it is that don't understand people making investigation complex systems they study complex systems with many amount of with uncertainty but they don't change mind they don't change structure of mind complexity needs a change a paradigmatic change and what to say one point to arrive to our present world the we must consider the ecology of action what it means it is a signification when you decide to make an action the action is kept to your will because an enter in a play of interactions retroaction and so on it can take away because it is gotreuse of the way that we respect and that is so true the more frequently in the history you know the french revolutions the beginning the prelude of french revolution was a aristocratic reactions to recuperate power that is lost during the absolute monarchy of the mediators and the same is that convocation of general state representation of nobility aristocracy of clergy of church and of the other state and generally the vote was by order it was majority for the church and for the aristocracy and this this time in 1789 the third state imposed the decision to vote by head and the third totalism majority but always the decision to finale make the contrary of the way the soviet revolution finale arrive as the contrary of the intentions always the ecology of action said to us that don't do that can we do we have some type of desire to make a decision because don't take decision is that so a type of that is like the abstention in a vote you know it is an action that is the signification that each decision contains each part of uncertainty of result we vote in French we say in Paris I don't remember the words in English and play and play and and most most determinate strategies to follow the action and maybe if the action don't take the good way to destroy the action it is it is necessary to understand at the limits of the power of human decision but finale today we are in the system earth the system earth is not created physical system biological system and human system the earth are very implicated and no evident in the in the evolution of life we are in the anthropocene in the period where the human action is more important for the evolution of life and the earth is a system closed and open is open and life needs the rest of the sun to energy is open to the galaxy to the solar system and galaxy and we are closed we are the atmosphere the stratosphere it is that always the same problem logical problem because some people say the theory of open system the theory is very true you know we need to be open to receive and to give to the environment but it is necessary to be closed to save the integrity and the originality of system we need and the frontier is the same time the closure and the communication but if we if we see the human evolution the process who begins in the 15th century where we conquer planetarium epoch called today globalization to make the connections between all the parts all the earths colonization today it is a process called development process of civilization process of development of techniques, science economics and so on it limited without control, without regulation and it is a great positive feedback because science produce and technique can produce today multiplication of nuclear bombs good without regulations produce today the economy economy without regulations going from crisis to crisis going from development of human antagonism and fanaticism because it is very interesting that in this type of development it is not only material technical but it is a development of human madness in the sense of fanaticism of human unconsciousness I remember I was young because the 10 years before the second war all politicians people some numberist going to the world with total intelligence the dangers of the war madness unconsciousness the productivity and the destruction of the biosphere you have all this process and we go we go with a catastrophe we cannot predict the catastrophe but it is impossible if we don't find the regulation of change of way we go to many catastrophes and in the systemical point of view it is very important that system earth system azure you know system mondializer system earth yeah it is inevitable to treat these fundamental problems is more part of living problems is inevitable to treat the problem of biosphere ecology is inevitable to treat the problem of the multiplication of atomic bombs is inevitable to treat the regulation of economy and the domination of financial speculation is inevitable to control the phenomenon of madness palatism of house in the world actually when a system is unable to treat these fundamental problems or the system disintegrates itself or the systems make regulation and become more barbarian that is today or the system is able to produce a meta system a system with new properties capacity of treat these vital and normal problems the problem is to know if you have the possibility of making that more for this because the concept of metamorphosis is very interesting because it is a continuity and transformation you are a warm wanderer in a craziness and a high view or practice like the wings you know but it is not only a problem of insects of butterflies a problem historical too the middle age of society and with wars with transformation with destruction metamorphosis and it is not impossible that we are the possibility of metamorphosis of a new type of society in the world but the problem is evident it is necessary to change the way why it is impossible it is impossible to change the way we are we are in great velocity in the table man in production and so on impossible to change when we see to the great historical change in the past all were impossible by as a religious change all begins in India by a prince with God Buddha who is a new thinking new thinking about the life about the suffering and it becomes a great religion now Jesus Christ is away and finally this deviation in the Jew world in the Roman Empire 3-4 century becomes a great religion and it is made the same Muhammad was repelled by Ahmed Refugee Medina exiled and this land becomes a great religion democracy democracy begins in a very little city great dance was destroyed in a few times but today the democracy is a general problem of the world capitalism becomes a parasite of the medieval society and make a great development until they dominate the world socialism becomes in the mind of Ma of Don and it becomes a great movement for the best for the worst in the 20th century and all the great beginnings become involved very little and I think that it is today we cannot see maybe the things have begun in what this pair said we don't know in all cases in all cases I think that if we see the probability and what is the signification the signification of the world probability probable is for an observer an observer in a time in a place with the best information what arrived by him from the past to the present make the projection of the trans in the future that is a probability but the improbable cannot hide many times the improbable is hard and if the probability that the Bible for human species, for humanity but we have the possibility of improbable and possibility of hope I I give you an improbability in the past very interesting I leave this improbability improbability because it was in the year 1941 in the autumn is the September 1941 you know that Hitler the German army you know as he invented Union Sovieties millions of prisoners arrived at the door of Leningrad arrived at the door of Moscow and we take Moscow but Hitler raised the president that immobilize the German tanks and so on the army at the door of Moscow and immediately a premature glaciation winter that make congeration of the German in the autumn of 1941 but you must say you must know that in fact Hitler will make the June and postpone the decision because the first decision was to attack in May and why he postpone because Mussolini the dictator of Italy was in great difficulty in Greece in this poor Greece of today the little army Greek repel the great Italian army and Mussolini called Hitler to attack and Hitler must pass by Yugoslavia and it is the resistance of Serbia and Hitler lost one month to destroy the resistance of Serbia and if makes the offensive in May so other the the great informer of Stalin Sog was the Japan informer informed Stalin that Japan don't attack Siberia because Japan was training attack and Stalin can take the army of East of Siberia to put in the front of Moscow and in design a good general because the other general very bad Yukov to take the front of Moscow and the fall of December makes the attack and it will repel of 200 km the German army is the first defeat of Israel the first victory of Soviet Union but two days after Japan attacks and the United States entering the war signification in two days the probability who was a great victory during century of the Italian Empire good general the probability begins impondering and the great improbability of the victory of other European values begins to be and you know the story is not written you know Islamic said make two, it is like that it is not like that and maybe we are in an epoch of great uncertainty great uncertainty but you know I repeat with the possibility of hope hope is not significant since I am hoping to maintain the uncertainty with hope open the possibility thank you also a great, a grand tour of the region wonderful would you like to receive questions from the audience yes, as if I can understand so please the floor is open if you have questions or whatever we still have some time to speak up in loud okay, thank you so much it's great friends of mine is when you talk about how difficult time is really do you think or do you have any notion of projection about other civilization having ended before that we may know now from your history we can show how we are in a great kind of progress but there are also the big risks and I often ask myself is it possible that there were great civilizations before that were destroyed which we have no knowledge so I wonder if you have any thoughts on that you can understand about civilizations of ancient civilizations you know which also had to some other experiences because in fact all the ancient civilizations are dead many causes many years were destroyed by enemies like Babylonian by Persians and so on but for some it is very difficult to understand the bisms the end of Roman Empire seems very eternal now it was old ideas when it was barbarians arriving and destroying the empire but after historians don't accept these ideas because during the barbarians coming that were integrated in the Roman civilization and it was a civilization very strong because here is the possibility to as the Edict of Caracalla gives the citizenship of all the inhabitants of the empire and were the emperor of Spain of other countries it was a cosmopolitan empire but other cause it was the Roman peace because the war was the producer of slavery of the works and with the Roman peace no more slaves because and many romans liberated slaves and it was the problem of work and the war obliged to put the country man obliged to remain his earth you know and it is not and the Roman Empire don't find a capitalist development you know, economical development and but finally many causes Montesquieu says a beautiful thing it says that the cause of the greatness and the decadence of romans are the same it is the social conflicts it is like social conflicts is a good vitalization but if the social conflicts become too strong they are destroyed but you know many people are saying why is the Maya Empire in Mexico so many who have ecological interpretation you don't know but in all cases in all cases it is not it don't exist a principle of immortality of the empires but in all cases the finality causes the destruction inside outside come and when the destruction come from outside and inside the destructions come you spoke of the idea that emergence gives us the possibility of hope is it your view that we do not speak enough about emergence because we are unaware of it or because we pay no attention to it are we unaware of emergence or don't we pay attention to it so should we speak more about emergence for me you know emergence is a more important fact of all the problems of system of organization because even when we begin with the molecule of water two atoms of hydrogen and one of oxygen water has property we don't find oxygen in hydrogen and I think that the more evident and the more mysterious fact of universe because you have to see the in the universe of emergence it is one of some fact talks you know making the encounter of two molecules or many molecules to make life you know a new organization but in the life you have the problem of creativity of life and creativity of life it is the contrary of creationism because creationism means intelligence before the creation because I am like a spinosa spinosa saying that creativity is not in a god exception to the world creativity is inside the nature of life and it is evident that the creation of of liver of brain of wings of heart new qualities new properties maybe I don't speak enough for that but I think that it is a fundamental phenomenon of the world material world and biological world and human world thank you and let's proceed to this we now talk about that for you and if I would like to introduce you so I can also say many things I say only one thing he is a translator of the six volumes work to German and so this is the first volume and the second is just in the making with Cessiz Cessiz minus Pina and I am ok