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COMPLEXITY AND THE EMERGENT FEMININE:A COSMOLOGICAL INQUIRY INTO THE ROLE OF THE FEMININE IN THE EVOLUTION OF THE UNIVERSE

机译:复杂性与新兴女性:宇宙论中女性角色的宇宙学探究

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The transdisciplinary science of complexity appears to provide a framework forrnrecognizing the many nuances of the archetypal feminine that have heretofore beenrndevalued or dismissed, but which need to be brought into parity with the more linear andrnarchetypically-masculinized metaphors of our post-modern, “Newtonian” worldview.rnSince Aristotle, Western culture has had a predisposition to describe existence in terms ofrnhierarchical dualisms—polar opposites in which preference is granted to one side overrnthe other. Aristotle presented a persuasive but distorted view of the feminine that wasrnparticularly deleterious. He portrayed women as deviations of the generic, “standard”rnmale, who had no active role in the generation of offspring. A woman’s womb wasrnmerely a vessel for the active, vital and divine male sperm. This attitude is not sorndifferent from the Newtonian view of the passivity of space or the Neo-Darwinian viewrnof the passivity of the biosphere. Nor is it that different from the attitude modern culturernassumes when it sees the earth as little more than a resource to be utilized in support ofrnhuman existence. In each case, a hierarchical duality is operative—i.e. activity/passivity,rncultureature, intelligible/palpable, creative/receptive—which can be identified with ourrnsymbolic renderings of the masculine and feminine. What is needed is a recognition ofrnthe synergy—that is, the functional consequences produced by cooperative phenomena—rnrepresented in these polar opposites. Synergy, as described by Corning (1995, 1997,rn1998, 1999) is evident everywhere in the natural world and is “an important source ofrncausation in the ongoing evolutionary process.” Since the relationship between male andrnfemale is fundamentally synergistic, it is essential that we rethink and recreate ourrncultural and symbolic understanding of the feminine and its relationship to the masculinernin order to more constructively align ourselves with the creative flow of evolutionaryrndynamics, thus increasing the possibility that the human species will co-create anrnevolutionary change that is advantageous for the entire biosphere. If we do not, we are inrndanger of bringing about our own extinction.
机译:复杂性的跨学科科学似乎提供了一个框架,用于认识到原型女性的许多细微差别,这些细微差别迄今已被贬低或取消,但需要与我们后现代的“牛顿主义”的线性和男性化男性化的隐喻相提并论。自亚里斯多德以来,西方文化倾向于用等级制度的二元论来描述存在,这是两极对立,在这种相反的情况下,一方优先于另一方。亚里斯多德(Aristotle)对女性特别有害的观点提出了一种有说服力但又曲解的观点。他把妇女描绘成与普通的“标准”男性的背离,后者在后代的产生中没有积极作用。女人的子宫只不过是活跃,有生命力和神圣的男性精子的器皿。这种态度与牛顿对空间的被动性观点或新达尔文主义对生物圈的被动性观点并没有什么不同。当现代人认为地球只不过是一种用于支持人类生存的资源时,它与现代文化所采取的态度也没有什么不同。在每种情况下,等级对偶都是有效的,即活动/被动,文化/自然,可理解/可触知,富有创造力/接受能力,这些可以通过我们男性和女性的象征性表现来识别。所需要的是认识到协同作用,即由合作现象产生的功能后果,以这些相反的对立面来表示。正如康宁(1995,1997,rn1998,1999)所描述的,协同作用在自然世界的任何地方都很明显,并且是“在不断发展的进化过程中因果关系的重要来源”。由于男性与女性之间的关系从根本上是协同的,因此至关重要的是,我们必须重新思考并重新建立对女性及其与男性气概的关系的文化和象征性理解,以使自己更符合进化动力学的创造性流程,从而增加这种可能性。人类将共同创造对整个生物圈有利的人类进化。如果我们不这样做,我们就有灭绝自己的危险。

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