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In this short and widely hailed masterpiece, Edgar Morin, one of the leading figures in European thought, challenges us to think differently about our past, our present, and our future.
- Sales Rank: #782110 in Books
- Brand: Brand: Hampton Press
- Published on: 1999-06-01
- Original language: English
- Number of items: 1
- Dimensions: 9.25" h x 6.25" w x .50" l, .55 pounds
- Binding: Paperback
- 153 pages
Features
- Used Book in Good Condition
Language Notes
Text: English (translation)
Original Language: French
Most helpful customer reviews
1 of 1 people found the following review helpful.
Homeland Earth presents powerful complex solutions for a hypercomplex world...
By Julie Morley
This is a must read for anyone interested in humanity's future. In Homeland Earth French visionary Edgar Morin lays out a thoroughly considered and truly needed manifesto for our times—crucial to our survival—but beyond that, for our quality of life experience on individual and collective scales. He calls for the emergence of a planetary cosmopolitanism: meaning that humanity evolves to form an Earth civilization capable of embracing both unity and complexity, resisting the temptation to rationalize what he calls “barbarism” which tends to loom in some way whenever a civilization is born. Our particular civilizational barbarism is born of oppositional thinking and technocratic rule. He calls for multidimensional and anthropological history, science, and politics to replace our current technocratic and econo-cratic systems that attempt to reduce the complexity of humanity, and cannot adequately deal with the preturbations and complex processes of living, self-organizing systems. Our current paradigm, lacking the ability to deal with complexity, has brought us to a major planetary crisis of many layers.
Morin describes the ominous indicators that we are in planetary crisis, or “polycrisis:”
1. Mounting uncertainties in all domains, the impossibility of any assured futurology, the extreme diversity of possible future scenarios.
2. The rupture of regulating factors (including the ruptue of the balance of terror); the development of rising positive feedback, as in population growth; the uncontrolled developments of industrial growth and technoscience.
3. Deadly perils facing the whole of humanity (nuclear arms, threat to biosphere) and the opportunity to save humanity from these perils, starting witht the consciousness of these perils.
Other indicators are the acceleration of change (runaway positive feedback), deadly global threats (what he calls the “Damoclean spectre”), Alliance of barbarisms, serious life and death struggles, and deadly global threats.
Our world undeniably fits his description of a polycrisis. So in the face of this seemingly insurmountable, multilayered crisis, how can we possibly be thinking about our future? It seems that our once-promised utopia through the benefits of science and capitalism was a mirage. Morin points toward our ambivalence toward technocracy as one of the key reasons we lost our future-orientation. All of our visions of the future were aligned with progress, and human salvation by technology and economics. However, in the mid twentieth century, we realized that technology had not only the power to ameliorate but annihilate. We realized our technocracy could not provide a certain utopia. We also realized that economics has its inevitable shadow side, that it fails to consider humanity. Morin calls this a “crisis of the future.” He proposes that our future should be connected to the past and present, and founded upon the ability to think critically, become self-aware, and contextualize our actions in the larger planetary picture, rather than weighted toward linear progress and the false rationality of technocracy, economics, and our current politics. He considers it crucial that we begin to think in terms of metatechnology; meaning that we put our well-being and development of consciousness before blindly innovating into the abyss. In other words, he suggests that human development come before technological development, but that human development hinges upon planetary health. “Two apparently antagonistic goals should henceforth be inseparably linked: first, the survival of humanity, and second, ongoing hominization.” (p. 79) The Homeland Earth must sustain human life if humanity is to evolve and become responsible citizens that recognize unity and embrace diversity.
This book makes crucial points about where our paradigm has failed, and how we must revise our approach to development toward “metadevelopment.” Our politics and technology must become humane and oriented towards our unified fundamental need to share our home in the cosmos. He points out that we have a rare opportunity now, to combine our cosmological stories, to contextualize our human story, and to imagine our uncertain future through complex thought and strategy. Homeland Earth provides a conceptual place from which to dream, to inquire, and to evolve into a better future.
1 of 1 people found the following review helpful.
A Call to Live Life for Life's Sake!
By Joanne Lauck Hobbs
In Homeland Earth, French philosopher and sociologist Edgar Morin with Anne Brigitte Kern offers a succinct and chronological account of humanity through the ages culminating with the emergence of a Planetary Era. The Planetary Era begins with the discovery of the Earth as a planet and a satellite of the Sun, the result of an evolution marked by violence, destruction and slavery. A planetary consciousness accompanied our new awareness of the Earth as a planet rising as a result of advances made in astrophysics, the Earth sciences, biology and paleontology. Those same discoveries have left us with a life mysterious at its origins, yet one issued from a mix of chance and necessity, order and disorder. Although this acknowledgment of mystery leaves us in a state of deep uncertainty about life’s meaning, Morin says that what is certain is that all life has entered a partnership with our homeland, the Earth. Each of us has what he labels a “terrestrial identity card” so to speak and we are called to live life for life’s sake.
Some readers may be left with a feeling of hopelessness as Morin asks us to accept that we are lost and without the ingenuity to create a better world, a better future. That is not, however, his message. Morin is asking us to acknowledge that we are on the Earth and that this planet is our home, and it doesn’t matter that we don't know how we got here or what comes after life. He recommends that we work on fellowship and co-creation with each other and have the courage to reflect honestly on the uncertainty of the current challenges and the outcome and to persevere anyway. This is a powerful read, a call for unwavering self-scrutiny. Rather than placating ourselves with simplistic solutions that ignore or sidestep the real challenges, complexity proponent Morin brings us home to our partnership with the planet, home to our fellowship with other creatures and home to the uncertainty and complexity of life. We must forsake the idea of mastering the Earth and as co-pilots nurse our homeland back to health while learning how to live on it in balance.
This small volume packed with large ideas will certainly appeal to anyone interested in the complexity of contemporary life on this planet and anyone wrestling with how to ethically live on it.
0 of 1 people found the following review helpful.
Starts off poorly, ends superbly
By Knut Mork
Morin has published tons of books and other texts for decades, but sadly I know of only three of them that has been translated into English. This is only recently been done, so we might hope for more of this to come. I have already read the two other books in English, On Complexity - which I really liked, and the fragmented California Journal - which also gave me some valuable afterthoughts. Before I started on Homeland Earth, I prepared myself by reading some other books referenced in On Complexity (such as books in system theory, information theory, and cybernetics).
Sadly to say, I immediately got very disappointed. The introduction and more, about 40 pages, were really, really bad. I cannot understand why he choose to present it the way he did. It is unnecessary rich in details, and it is a very typical way of showing our history. No interesting or new angles on the material. The emphasis on details just created the illusion of him showing off, proudly presenting all his knowledge of historical facts to the reader. In my view, it did not serve any purpose. Besides, these lead to a simplified view of our history, with very linear and single cause and effect scenarios, which is then vulnerable to errata when the historians dig deeper into our historical past. This trigger a physiological negativity in me, trying to find such errors, rather than focusing on his real ideas and the book as a whole. One of probably many such errors were when he says that America was named after Amerigo Vespucci. Hardcore QI fans know that this is highly unlikely, and America is instead probably named after the Welshman Richard Amerike. Another "fact" he states is in explaining the butterfly effect where "the beating of a butterfly's wings in Australia can trigger a tornado in New York". The man behind the original butterfly statement, Lorenz, explains himself that such local fluctuations seldom influences the higher weather patterns, and in any case Australia and New York (or in the original statement: Brazil and Texas) are on different hemispheres and thus will not be affected by the opposite hemisphere. All this could be avoided by presenting the material in more general terms. As a matter of fact, in chapter 5, he talks about this illusion of reality where we are unable to know anything for sure. Human beings are only capable of (mis)interpret the world based on partial and fragmental input, processed by our irrational minds. It beats me why he then makes the same mistakes in the early chapters of this book.
Morin seems to be very keen in showing the paradox of combining and embracing opposite values and contradictory views. Again and again he writes about it repeatedly. Almost like an obsession, and not because it is really needed in the text. Furthermore, in the first half of the book, he does a poor job in justifying his arguments, and backing up his premature conclusions. It is a short book alright, but maybe it is too short for this topic. The goals which he and hopefully we aim at, are too vaguely explained philosophically.
I get the impression that Morin uses a language which could have been simplified without being detached from its meaning and rich details. It is not well written. The paragraphs are unnecessary complicated without really saying much. Is it perhaps a problem in translation? It does not seem to be. The other translated books, translated by other people, give the same impression. The use of multiple words in combination, and newly invented words, are tiresome when it is done all too often. I guess he is a much better thinker than author.
The book is presumably a widely hailed masterpiece (from French speaking countries), and the only two reviews in Amazon gives it top grades and is impressed with how good it is. After the first half of the book, I really could not understand why. Then slowly, something happens. It just got better, much better. Each chapter, from the fifth and onwards, were better than the previous one. The latter half deserves a totally different review, none of the previous critic apply anymore. It slowly but surely turned into a good read. The content was superb. Morin discusses just about every concept I have been interested in the recent years, and binds them together: The need for religion, various belief systems, complexity, non-linear and circular cause-and-effects, system thinking, holistic views, uncertainty, compartmentalization of science, knowledge, and experts in various professions; embracing context, dualism - the combination of prose and poems - our left and right brain hemispheres if you like, imperfection, irrationality, the failures of mathematical models of economy, what is realism; and open-ended goals. Brilliant!
What a strange transformation of perception from a single and short book.
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