Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

Teilhard de Chardin was born in 1881 into a provincial religious family of France, entered the religious order Company of Jesus (Jesuits) where he studied geology and paleontology, developed studies of paleontology and using a Vernadsky theory, according to which the Earth developed in three Phases the geosphere (inanimate matter), the biosphere (the biological matter) and the noosphere (intelligent life on the planet).

Paleontology is the branch of science that studies the development of life on the planet.
Without going into detail in the development of the Geosphere, which is undoubtedly also fascinating to study the formation and cooling of the planet, the formation of continent and oceans, rivers and plains until the emergence of life, but not the central focus of their work .

It develops this in detail and a long course of the development of the Biosphere from single-celled and multicellular organisms, developing a process of vitalization, ranging from the filing to what is called complexity and cerebralization, where an “antropoid spot” gives rise to man Which would be the maximum point of this complexity.
Chardin makes an important comparison in equine development with humans, but regrets that there are few equine fossils since they lived longer in fields and caves and caves are fossil-rich deposits because of conservation possibilities.

When the cerebralization of equidae is similar to that of men, it must have occurred in the same era, in the Lower Eocene (rapid temperature elevation favored the formation of flowers, woods and herbivorous animals), but the fact that the erect man made a difference In the use of the hands, and in the brain’s ability to be aware, to reflect.

Chardin seems to be confused with the question of the origin of life and asks: “But where do you want to put your strength?” (Chardin, 43), and raises three possible intellectual attitudes: a) a Natural selection of Matter, in the statistical game of hypotheses, in an ever-increasing complexity, b) the spiritualist way, an “expansion of consciousness,” having consciousness as being a “prepared complexity,” does not say, but a demiurge god as in Plato’s cosmogony where this god gives form to a disorganized matter imitating the eternal essences, having the inferior gods, created by him, as a task the production of the mortal beings, for this he sees the reflection as essential in the process of hominization, that is, Man become a reflective being as he is.

However, it is in the noosphere, the space of interaction between the various human reflections, my definition, that the process of humanization happens, Chardin defines: “Man, emerged as a simple species, but gradually raised, better than a Kingdom, nor More or less than a “sphere” – the Noosphere (or thinking sphere) over-imposed coextensively (but more connected and homogeneous) to the Biosphere. “(P.102).

Chardin, T. The place of man in nature, Lisbon: Instituto Piaget, s / d. (1959 is original in french).