Why a systemic approach? The answer is simple. To be able to understand the WHOLE without necessarily having to understand the impossible details of all the parts. Those are indeed infinite, and, therefore, ask for an infinity of specialists on the bottom of an infinite debate. So that in extreme cases the world can fall to pieces before you get a glimpse of the beginning of a possible comprehension. In order that the trees do not hide the forest, the recourse to systemic becomes impossible to circumvent.
You can thus understand the whole without necessarily understanding the elements of this whole. All you have to do is to put between brackets the 'contents' and let the 'container' give intelligibility. The world is a whole and this whole is never simply the sum of its parts. A question like this one: 'world, where do you go?' could thus not be mixed up with the question so much easier: 'components of the world, where do you go?'!
Our approach goes against constant drifts, which today are even more fallacious. Firstly, the ideological drift, especially under its species of 'moralizing' kitsch which despises the 'reality' and takes pleasure in simple construction of 'ideas', guarantors of easy hits and emotional euphorias. Secondly, what you can call the 'philosophy of the storekeeper'. This positivism of the shop manages the ingredients held in stock as if they had their importance in itself, and considers all the remainder according to the calculations of this management. Such is in general the world of the 'specialists' or other 'experts-in-this-or-that' which unceasingly claim new prospects and unceasingly are lamentably mistaken. Lastly, on the plan of a praxis, without the systemic approach, there is only a proliferation of transitory tactics without real strategy.
To understand alive realities one should not think 'structure'. You have to think 'system'. `Alive System. A 'structure', that of the crystal for example, finally finds its explanation in its chemical geometry. An 'alive system', on the other hand, survives only in opening. From its simplest forms to its most complex one, step by step in interactive interlocking with the whole of life, with the whole of nature, with the whole of the ecosystem, with the whole of the cosmos. Here the 'contained' objects are impossible to isolate. They are alive realities. Organic realities. Realities in interdependence, in inter-reaction, in interrelationship. Impossible to look after a body without looking after the entire body and, especially, without looking after the environment of this body.
1 - Each system, whatever its complexity, its size or its situation in the middle of an other system, functions, as a system, in an identical way. 2 - It is thus enough to know the operation of any system to understand them all. 3 - Any system can thus be taken as 'model' of operation.
An interactive whole of micro-systems buckled the ones into the others can form a more complex system. There is theoretically no limit for the increasing complexity. Each of the 'openings' of a system can be connected on those of the next system, and so on, gradually, from a minimal systemic unit towards the greatest one.
From the simplest micro-system to the most complex macro-system, and whatever its degree of systemic complexity, it is the function which characterizes a system. And functions can be of an incredible diversity.
A system in itself with its inner working and all the complexity of its articulations can be regarded as a 'black box'. The term says its 'mysterious' complexity. He also says that this 'box' can remain obscure without darkening the intelligence of the 'whole'. Its 'contents' can thus remain in the shade. But what has to be absolutely clear is its 'containing' environment, that is its function, its entries and its exits.
The systemic approach does not relate on the contents but on the container, namely a dynamic space with its entries and its exits. This approach is of an extraordinary fruitfulness. Here the intelligence of the whole precedes and conditions that of the part. The intelligence of the including precedes and conditions that of the included. All the elements are understood starting from this whole.
What makes basically of a 'whole' a 'system', is its organization. A system is not understood starting from its components, neither from the connections between these elements, nor even from the interactions between these connections, but primarily according to its organisational specificities. It is as organized, and only as organized, that a system resists its reduction in elements and transcends the quantitative juxtaposition of the multiplicity and the diversity which composes it. In this organized complex unit the whole is always more than the sum of the parts, the organization to some extent conferring them a supplement of being, of operation and of action out of proportion with the parts alone. But already a part is still more than a part. The organized whole is a new emergence.
|01 Human Paradox A paradoxal animal Human paradox In rupture An animal in crisis An animal 'less' (something) Premature and naked Child of the difference Child of elsewhere||02 Verticality Middle and extremes Tropism to upwards Divine instinct The vertical living Vertical interiority The personal mystery In strict immanence||03 Gaping Depths Gaping deepness Child of gaping Gaping on an other order Gaping of meaning Gaping on the questioning Gaping of matter Gaping of existence In vertical gaping Negative anthropology|
|04 Sacral Difference Sacral dimension The sacral difference Sacral crisis The archaeological sacred Sacral verticality Hiero-tropic space-time||05 Human Environment Human space Closed and open Curvature of space Negative space Space of the sense Including and included Between Alpha and Omega||06 The Matrix of Humanity Child of a culture Human matrix Culture and cultures Master speech Refusing the enclosures|
|07 The Spirit The spiritual reality How define it? Going through DIS-tinction The spirit says no Dialectics||08 Spiritual Breath Breathing Spiritual energy Making sense To signify Sense is through gaping Speech and language Symbol Faith||09 The Sense of Sense The Sense The space of the sense The house of the sense Including and included sense Confinement Master and possessor of sense|
|10 The Reason Science Constituted and constituent Scientific dialectics Bubble Between Structure and sense||11 The Meaning Demiurge of the significances Through To run here and there Mechanism Trough articulation Articulable matter||12 Systems Analysis Systemics The system Systemic operation Energy Tanks|
|13 Oïkology Impossible closing Systemic totality The house of the spirit Ecology We sinned||14 Exodus Spiritual adventure Out of safety measures Out of the cave Logos in exodus||15 Through Difference Difference Starting from difference Crossing the duality A logic of crossing Chance|
|16 Dialectics Going through 'no' Fundamental dynamics Dia-logos The fourth dimension Passover dialectics||17 Alliance Broken Alliance Rupture of the bond The prodigal son Atheism State of grace||18 History Emergence of History Impossible totalizing Trans-historic verticality The sense in exodus Between Alpha and Omega|
|19 Fertile Confrontation Singular adventure Dialectical gestation Antithesis Two revolutions Exponents A long gestation Explosiveness||20 Progress What is progress? Source of The progress Exponential acceleration The tool of progrès Why it isn't working Wedged exponential growth Progressive illusion||21 Schizoid Tautological speech Idealism Master and possessor Flirt with nothingness God driven out Without the Father Without recourse Psychosis|
|22 The Other One Arising The other one Exposed To tell the other one||23 Adventurers Components and exponents Adventurers of eschatology Today||24 Through Scandal Gaping mystery of evil Trough distance Congenital evil Entropy in the human hearth|
|25 Agape Gaping of Eros Captive desire Eros and Agape Going down Defeated entropy||26 God in You Tropism for Agape Bottomless bottom Cleaning the sources Let you fall You fall into God||Autor|