 Here at Gamoran, with some short remarks, I would like to once more welcome this year's recipient of the Ludwig von Belta-Laffey Award in complexity thinking. And you might, after this talk, you might have already a strong inclination as to who this may be this year. You are quite right. It's at Gamoran and we are very happy to have you here in person today. And you take the occasion once more to show that in acoustics. The Lampy Center honors this award, his outstanding achievements in the field of complex systems, not only in terms of his technical results, but especially with a view to his extremely relevant input for sociological interpretation of these results and the perspective of practical, entirely political consequences derived from it. At Gamoran's biographie, Immanuel Lemieux once called Moran the undisciplined. And that is, I think, what he can be actually called within the range of these words, double connotation. In fact, being undisciplined is probably the most important precondition in order to eventually succeed in a project which, in Moran's case, shows up as a new approach to what is classically called Czenns-Norwe. This project is best described in the text, however, that is not really published yet because it had been part of a former draft for Moran's gigantic work of the method, Lame Told, of which six volumes have been printed so far. One finds the crucial passage in the originally third part of the work under the provisional title The Becoming of Becoming, the Dubinier du Dubinier, perceived between 1987 and 1889, but skipped later on. And I quote in my own translation, I quote, we should arrive now at the point that is called epistemological, which is the point of critically examining the scientific theories and the viewpoint of their value, of their pertinence, of their coherence. This obviously implies that experience is not sufficient in order to evaluate a theory because, as it is not a simple reflection of something different but an interpretation that organizes knowledge, it must be examined also under the viewpoint that is evidently superior. Superior that is to say that epistemology must be a knowledge of knowledge, a theory of theories, a science of sciences, unquote. Hence, we can realize immediately the explicitly interdisciplinary scope of this approach, which cutting and compasses what Sigmund Freud once called a meta-theory, a scientific, indeed, onto epistemic theory which is able to outline the various worlds of actually developing theories in the first place. This is the reason why Edgar Moran has called this enterprise a method. As he clarifies in a talk given in Nice in 1980, I quote, this is a method in the statistical sense of this expression that shall extract something absolutely evident but always forgotten ever since one speaks of scientific knowledge. Namely, the presence of the subject that is to say of what searches, of what thinks and of what eventually discovers. Heisenberg once said that from now on the method cannot be separated from its object. We should complete this formula by saying that also the method cannot be separated from its subject. That is to say from what it actually practices, unquote. This is the important point that is restated in the now third volume of the series called the Knowledge of Knowledge, like on the source to become the source. Each object must be conceived within its relation to the knowing subject that is rooted itself within a culture, a society, a history. In other words, this approach implies something that we can call a cognitive revolution which operates on the level of principles and modes of the organization of ideas. Hence, what we can recognize here quite clearly is the explicit relationship to the ethical aspects of the sciences on the one hand and the role that is played by undisciplined qualities on the other. The letter is actually what defines the root of the becoming conception that is still unknown in the first place. More often quotes here Antonio Machado's verse on the vendora. Caminante no a camino, seate camino a vendora. A vendora, there is no way it makes itself a way by working. This is a very important issue for the universities nowadays, especially for those who prefer to classify research according to the profit gained by its applications rather than leaving a space of replay for fundamental ideas that do not promise any clear results in the beginning if at all. In fact, unity and diversity are the main concepts from which Moran's approach is furnished. And this is exactly where rational science meets the aesthetics of life on the one hand and ethics on the other. Moran himself chooses a somewhat pointed formula for this in his more recent interview with General Karik Tager, Suki Sipare, Tala Suki Mal, Suki Rui, and Tala Suki Bien. What separates is at the origin of evil. What joins up is at the origin of the God. As he explains, this serves the derivation of daily life from its philosophical scientific as well as artistic foundations ending up in a poetical shape that represents and actually unveils love as its structural principle. In the sense, we could say that Edgar Moran strives for the verification of life by means of an explicitly undisciplined utilization of scientific interdisciplinary. Hence, strictly speaking, he looks for truths all together and he looks also for his own truths. Note that this is very much in the sense of the Italian school on what is called antipsychiatry as introduced by Barzania and Kirela in the 60s. They call this the principle of verifica. And this is how he once answered the question for his becoming of a researcher which in French is chercheur. There's a double connotation of looking for and doing research. Je cherche mes bébétés, je cherche, je ne sais pas, je cherche. C'est peut-être pourquoi je suis devenu un chercheur. I looked for my truths, I looked for myself, I don't know, I searched. This is perhaps why I have become a researcher or a researcher. While he was doing so, he actually produced many works for which we ourselves cannot be more than thankful. For this rich composition of ideas and conclusions whose real benefit is what sets us onto new lines of thinking. Both in the sense of rational reflection as well as in terms of emotional practices. Thank you very much for that Edgar Moran. And I have to make also another announcement because you are not able to stay here on Thursday evening when the International Academy of Systems and Cybernetic Sciences will have the award ceremonies for the new academicians. You are a new academician of this academy and so the president of the academy is here now and he is now ready to congratulate you as a new member of the academy. He said prematurely. Certified longer because he was so upset I only wish to add that actually from a few days ago the International Academy for Systems and Cybernetic Sciences has 30 members. Thank you very much. There's a small number between 30,000 people working in the field but this is really an excellent award. Thank you very much for joining us. Thank you very much. In the International Academy of Systems and Cybernetic Sciences there are a lot of honorees. It is Kaji Postupus. It is a living to receive all those Postupus honorees.