THE WEB OF LIFE. © Fritjof Capra Anchor Books,. Random House Publishers. Page 2. Page 3. Page 4. Page 5. Page 6. Page 7. Page 8. Page 9. Page Capra, Fritjof - The Web of Life - Free download as PDF File .pdf), Text File .txt) or read online for free. The web of life: A new understanding of living systems by Fritjof Capra. Jeremy C. Ahouse. Corresponding Author. Howard Hughes Medical.

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the web of life by fritjof capra (pdf). Fritjof Capra is one of the leading scientists in the growing field of systems theory. His research is fundamental to the holistic. The Web of Life. Fritjof Capra. Schrodinger Lecture, Dublin, September 9th Fritjof Capra, Ph.D., physicist and systems theorist, is a founding director of. THE WEB OF LIFE. PART I. CHAPTER I. The young surgeon examined the man as he lay on the hospital chair in which ward attendants had left him. The.

I am especially grateful for continuing con- versations with Diana C. Ramsey Kanaan and the team at PM Press were exemplary and encouraging at every step. Naomi Schulz compiled and helped to format the bibliography. Moore The news is not good on planet Earth.

Capra, Fritjof - The Web of Life

But our moment involves far more than bad climate. The zeitgeist of the twenty-irst century is therefore understandably infused with a sense of urgency, among citizens, activists, and scholars e. The reality is quite real. And, in any reasonable evaluation, the situation is deterio- rating.

Weekly, even daily, the research mounts. The conditions of life on planet Earth are changing, rapidly and fundamentally. Awareness of this diicult situation has been building for some time.

But the reality of a crisis—understood as a fundamental turning point in the life of a system, any system—is oten diicult to understand, interpret, and act upon. Crises are not easily understood by those who live through them. The philosophies, concepts, and stories we use to make sense of an increasingly explosive and uncertain global present are—nearly always— ideas inherited from a diferent time and place.

Modes of thought are tenacious.

This col- lection of essays is one efort to extend and nurture a global conversa- tion over such a new mode of thought. Our point of departure is the Anthropocene concept, the most inluential concept in environmental studies over the past decade.

The essays in this book ofer distinctive critiques of the Anthropocene argument—which is in fact a family of arguments with many variations. But the intention is to move beyond critique. The Anthropocene is a worthy point of departure not only for its popularity but, more importantly, because it poses questions that are fundamental to our times: How do humans it within the web of life?

How have various human organizations and processes—states and empires, world markets, urbanization, and much beyond—reshaped planetary life?

The Anthropocene perspective is rightly powerful and inluential for bringing these questions into the academic mainstream—and even but unevenly into popular awareness. The work of this book is to encourage a debate—and to nurture a per- spective—that moves beyond Green Arithmetic: the idea that our histories may be considered and narrated by adding up Humanity or Society and Nature, or even Capitalism plus Nature.

For such dualisms are part of the problem—they are fundamental to the thinking that has brought the biosphere to its present transition toward a less habitable world.

These are certainly questions of oppression. These two moments are entwined at every moment, and in every major capitalist transformation of the past ive centuries Moore a.

This matters for our analytics, and also for our politics. And if the Anthropocene—as a historical rather than geological argument—is inadequate, it is nevertheless an argument that merits our appreciation.

New thinking emerges in many tentative steps.

There are many conceptual halfway houses en route to a new synthesis. The Anthropocene concept is surely the most inluential of these halfway houses.

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No concept grounded in historical change has been so inluential across the spectrum of Green Thought; no other socio- ecological concept has so gripped popular attention.

Formulated by Paul Crutzen and Eugene Stoermer in , the Anthropocene concept proceeds from an eminently reasonable position: the biosphere and geological time has been fundamentally transformed by human activity.

This was a surely a courageous proposal. Like globalization in the s, the Anthropocene has become a buzzword that can mean all things to all people.

Nevertheless, reinforced by earlier developments in environmental history e. Green Arithmetic, formulating history as the aggregation of human and natural relations, had triumphed.

Green Arithmetic.

I do not wish to disparage this model. It has been a powerful one. It has provided the philosophical basis for studies that have delivered a wealth of knowledge about environmen- tal change. Green Arithmetic works when we assume Society plus Nature add up.

But do they? The consolidation of the historical social sciences in the century ater s proceeded as if nature did not exist. There were some exceptions e. The blank spots in the dominant cognitive mapping of reality were illed in; the old, nature-blind, cognitive map was challenged.

The Web of Life by Robert Herrick

In environmental studies, radicals argued for a relational view of human- ity-in-nature, and nature-in-humanity e. But that relational critique remained, for the most part, philosophical. Environmental consequences were added on, but the concep- tion of history as social history did not fundamentally change. Today a new conceptual wind blows.

It was a world in which men in loin-cloths, seated on door-sills in dusty lanes, said things about Shakespeare and Shelley that some of us would go far to hear. It was full of gravity, simplicity, and the solid and enduring reality of great character and will. From all round the neighbourhood at sunset would come the sound of gongs and bells in the family-chapel of each house, announcing Evensong.

At that same hour might the carpenter be seen censing his tools, or the schoolboy, perhaps, his inkstand and pen, as if thanking these humble creatures of the day's service; and women on their way to worship would stop wherever a glimpse of the Ganges was possible, or before a bo-tree or tulsi-plant, to salute it, joining their hands and bowing the head.

More and more, as the spirit of Hindu culture became the music of life, did this hour and that of sunrise grow to be the events of my day.


One learns in India to believe in what Maeterlinck calls "the great active silence," and in such moments consciousness, descending like a plummet into the deeps of personality, and leaving even thought behind, seems to come upon the unmeasured and immeasurable.

The centre of gravity is shifted. The seen reveals itself as what India declares it, merely the wreckage of the Unseen, cast up on the shores of Time and Space. Nothing that happens within the activity of daylight can offer a counter-attraction to this experience. But then, as we must not forget, the Indian day is pitched in its key.

Tasks are few, and are to be performed with dignity and earnestness. Everything has its aureole of associations. The notion that living is deeply relational—and, hence, that any strategy to promote or restore health needs to take this systemic nature into account—is supported by the cosmovisions or worldviews of many indigenous people. A pluriversal approach would incorporate the diverse knowledge of the multiple worlds that inhabit the planet, particularly those that are attuned to social justice and the systemic character of life.

Contrary to established discourses of sustainable development, what needs to be sustained is the entire network of relations that create life and community. Health must come to be seen as a contributor to weaving effectively the web of life, within an ecological conception of health and equity.

There is an utter imbalance between two worldviews at present: the dominant view based on the separation between body and mind, subject and object, individual and community the ontology of separation predominant in the West, at the basis of modern health systems , on the one hand and, on the other, ontologies or worldviews that acknowledge the radical interdependence of everything that exists. Moving in the direction of ontological equity between these worldviews requires nothing less than a civilizational transition.But it cannot explain how these alarming changes came about.

Special thanks go to a number of individuals. What is now emerging at the forefront of science is a coherent scientific theory that offers, for the first time, a unified view of mind, matter, and life.

Systems Thinking For Social Change: Read it and pass it on. As capital progressively internalizes the costs of climate change, massive biodiversity loss, toxiica- tion, epidemic disease, and many other biophysical costs, new movements are gaining strength.

Nevertheless, reinforced by earlier developments in environmental history e.

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