Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

In all of his writings and works, Chardin develops two laws that are perfectly dialogeable and connected to the recent advances in the different sciences and the process he calls “hominization”, that is, to give the world an increasingly human and more loving face.

So he does not look at human progress with disdain or with the commonplace of criticizing any modern advance, for him the evolutionary movement follows an increasing complexity, from simple to complex, from atoms and molecules, passing through cells the formation of a range of beings living with a clear and successive complexification, but another law should accompany it.

The law of interiorization or complexification, so consciousness must be integrated into the increasingly deeper process of complexifying the life of living beings, and this requires a process of interiorization, it must correspond to each specific moment of complexification.

Explaining in simpler words, if we use advanced techniques and knowledge, it is necessary that consciousness accompanies each step of evolution, criticizing it or creating repulsion for what is complex is to walk the path of denial of evolution and thus not having the proper every historic step, in terms of cultural and even civilizational crisis, the step needs to be a leap.

His reading of the complexification process does not ignore the development of the “person”, or what in philosophy is called “ipseidade” or singularity, but refers to itself and contemporary philosophy contemplates this when reflecting on the Other, which has existed since philosophical reflections like a “go beyond” by Gabriel Marcel or Paul Ricoeur, until Papal Encyclicals, the recent Fratelli Tutti quotes these authors as well as Gaudium et Spes states that fullness cannot be found “except in the sincere gift of oneself ”.

Chardin speaks of the personalization of the universe (in the sense of the presence of the person), with the evolution of living beings until the arrival of the human, it must bring to light what each has in itself an unrepeatable: its uniqueness, which in philosophy is “ipseidade” or singularity, but launched beyond itself: “What we have of ourselves,“ the height of our originality, is not our individuality, it is our person [the being for some philosophers]; and this, due to the evolutionary structure of the world, we can only find it by joining together ”(Chardin, 1965, p. 289), the brackets are our inclusions.

To understand this meaning for Chardin is to penetrate his deep philosophy united to others, to the cosmos and to the Absolute Being, beginning and end of the universe and of life: “The cosmic process of personalization aims to realize personalization, the existence of more and more people people, until they integrate, without ceasing to be people, in the last communion with the absolute Person ”(Chardin, 1965, p. 266), who is God.

CHARDIN, T. (1965) O fenômeno humano [1956]. Brazil, São Paulo: Herder.