Ervin László Quotes

In the penultimate decade of the twentieth century science is sufficiently advanced to resolve the puzzles that stymied scientists in the last century and demonstrate, without metaphysical speculation, the consistency of evolution in all realms of experience. It is now possible to advance a general evolution theory based on unitary and mutually consistent concepts derived from the empirical sciences.

One can find meaning in poetry as well as in science in the contemplations of a flower as well as in the grasp of an equation. We can be filled with wonder as we stand under the majestic dome of the night sky and see the myriad lights that twinkle and shine in its seemingly infinite depths. We can also be filled wit awe as we behold the meaning of the formulae that define the propagation of light in space, the formation of galaxies, the synthesis of chemical elements, and the relation of energy, mass and velocity in the physical universe. The mystical perception of oneness and the religious intuition of a Divine intelligence are as much a construction of meaning as the postulation of the universal law of gravitation.

The search for meaning is not limited to science: it is constant and continuous--all of us engage in it during all our waking hours the search continues even in our dreams. There are many ways of finding meaning, and there are no absolute boundaries separating them.

The natural philosophy of the new developments in the sciences is a systems philosophy. When properly articulated, it can give us both factual and normative knowledge. Exploring such knowledge and applying it in determining our future is an opportunity we cannot afford to miss. For if we do not, another chapter of terrestrial evolution will come to an end, and its unique experiment with rational consciousness will be written off as a failure.

We may not be the center of the universe and the telos of evolution, but we are concrete embodiments of cosmic processes in their particular terrestrial variation. And, albeit accidentally, we did happen to evolve a most remarkable property: self -reflection. In virtue of this we may be among the very few species of natural systems in the universe which are able not only to sense the world and respond to it, but to know their own sensations and come to reasoned conclusions about the nature of the universe. To be a man is thus to have the almost unique opportunity of getting to know oneself and the world in which one lives. It is surely shortsighted to disregard this opportunity and confine oneself solely to the business of living. A failure to exploit our capability for rational knowledge is, moreover, contrary to the business of living.

The systems view of nature and man is clearly non- anthropocentric, but it is not non-humanistic for all that. It allows us to understand that man is one species of system in a complex and embracing hierarchy of nature, and at the same time it tells us that all systems have value and intrinsic worth. They are goal-oriented, self-maintaining, and self-creating expressions of nature's penchant for order and adjustment. The status of man is not lessened by admitting the amoeba as his kin, nor by recognizing that sociocultural systems are his supersystems. Seeing himself as a connecting link in a complex natural hierarchy cancels man's anthropocentrism, but seeing the hierarchy itself as an expression of self-ordering and self-creating nature bolsters his self-esteem and encourages his humanism.

Evolution may not “drive” toward humanoid qualities at all, even if it uses them under rather special circumstances. What evolution may be up to could be merely the continuing structuration of the biosphere through increased levels of communication between systems of one level, resulting in more integrated supersystems on the next.

In some regions, under especially favorable conditions, the level of organization reaches that of enormously heavy organic substances, such as protein molecules and nucleic acids. Now the basic building blocks are given for the constitution of self-replicating units of still higher organizational level: cells. These systems maintain a constant flow of substances through their structures, imposing on it a steady-state with specific parameters. The inputs and outputs may achieve coordination with analogous units in the surrounding medium, and we are on our way toward multicellular phenomena. The resulting structures — organisms — are likewise steady-state patterns imposed steady-state patterns imposed on a continuous flow... The organic systems themselves, define the supra-organic (ecological or social) community. Ultimately the strands of communication straddle the space-time region within which the primary systems have come together, and those of its layers which provide conditions favorable to such structuration become organized as systems in their own right. We reach the level of the global (ecological, and on earth also sociocultural) system.

Imagine a universe made up not of things in space and in time, but of patterned flows extending throughout its reaches. What flows is a mysterious, nonindividualized something we call energy. It flows along pathways structured by the metric of integral space-time. It flows smoothly, without crinks or wrinkles, over vast stretches of this cosmic matrix, and it becomes contorted in some regions.

In the contemporary systems view man is not a sui generis phenomenon that can be studied without regard to other things. He is a natural entity, and an inhabitant of several interrelated worlds. By origin he is a biological organism. By work and play he is a social role carrier. And by conscious personality he is a Janus-faced link integrating and coordinating the biological and the social worlds. Man is, in the final analysis, a coordinating interface system in the multilevel hierarchy of nature.

Opposed to atomism and behaviorism, the systems view of man links him again with the world he lives in, for he is seen as emerging in that world and reflecting its general character.

Systems at each level of integration function as wholes with respect to their parts and parts with respect to higher level wholes.

There is nothing supernatural about the process of self-organization to states of higher entropy; it is a general property of systems, regardless of their materials and origin. It does not violate the Second Law of thermodynamics since the decrease in entropy within an open system is always offset by the increase of entropy in its surroundings.

Now "cybernetics" is the term coined by Wiener to denote "steersmanship" or the science of control. Although current engineering usage restricts it to the study of flows in closed systems, it can be taken in a wider context, as the study of processes interrelating systems with inputs and outputs, and their structural-dynamic structure. It is in this wider sense that "cybernetics" will be used here, to wit, as system-cybernetics, understanding by "system" an ordered whole in relation to its relevant environment (hence one actually or potentially open).

Even the brain, that most delicate and complex of all known organs, is not merely a lot of neurons added together. While a genius must have more of the gray matter than a sparrow, the idiot may have just as much as the genius. The difference between them must be explained in terms of how those substances are organized.