RESTRICTED COMPLEXITY, GENERAL COMPLEXITY--论文代写范文精选

表达这是复杂的，实际上对表达的困难给一个定义或解释。另一方面,由于古典科学的真理标准是表达的，复杂性仅涉及表象肤浅的或虚幻的。显然,现象困惑和可疑的方式出现,但是科学的任务是搜索,这些表象背后,隐藏的秩序,是宇宙的真实现实。下面的essay代写范文进行详述。

Abstract

The three principles of the rejection of complexity by ‘classical science’ Classical science rejected complexity in virtue of three fundamental explanatory principles: (1) The principle of universal determinism, illustrated by Laplace’s Daemon, capable, thanks to his intelligence and extremely developed senses, of not only knowing all past events, but also of predicting all events in the future. (2) The principle of reduction, that consists in knowing any composite from only the knowledge of its basic constituting elements. (3) The principle of disjunction, that consists in isolating and separating cognitive difficulties from one another, leading to the separation between disciplines, which have become hermetic from each other. These principles led to extremely brilliant, important, and positive developments of scientific knowledge up to the point where the limits of intelligibility which they constituted became more important than their elucidations. In this scientific conception, the notion of “complexity” is absolutely rejected. On the one hand, it usually means confusion and uncertainty.

the expression “it is complex” in fact expresses the difficulty of giving a definition or explanation. On the other hand, since the truth criterion of classical science is expressed by simple laws and concepts, complexity relates only to appearances that are superficial or illusory. Apparently, phenomena arise in a confused and dubious manner, but the mission of science is to search, behind those appearances, the hidden order that is the authentic reality of the universe. Certainly, western science is not alone in the search of the “true” reality behind appearances; for Hinduism, the world of appearances, the mˆayˆa, is illusory; and for Buddhism the samsara, the world of phenomena, is not the ultimate reality. 

But the true reality, in the Hindu or Buddhist worlds, is inexpressible and in extreme cases unknowable. Whereas, in classical science, behind appearances, there is the impeccable and implacable order of nature. Finally, complexity is invisible in the disciplinary division of the real. In fact, the first meaning of the word comes from the Latin complexus, which means what is woven together. The peculiarity, not of the discipline in itself, but of the discipline as it is conceived, non-communicating with the other disciplines, closed to itself, naturally disintegrates complexity. For all these reasons, it is understood why complexity was invisible or illusory, and why the term was rejected deliberately.

Complexity
A first breach: irreversibility However, a first breach is made within the scientific universe during the nineteenth century; complexity would appear from it de facto before starting to be recognized de jure. Complexity would make its appearance de facto with the second law of thermodynamics, which indicates that energy degrades into caloric form: this principle lies within the scope of the irreversibility of time, while until then physical laws were in principle reversible and that even in the conception of life, the fixism of species did not need time. The important point here is not only the irruption of irreversibility, thus time, but it is also the apparition of a disorder since heat is conceived as the agitation of molecules; the disordered movement of each molecule is unpredictable, except at a statistical scale where distribution laws can be determined effectively. 

The law of the irreversible growth of entropy has given place to multiple speculations, and beyond the study of closed systems, a first reflection about the universe, where the second law leads toward dispersion, uniformity, and thus towards death. This conception of the death of the universe, long ago rejected, has appeared recently in cosmology, with the discovery of black energy. This will lead to the dispersion of galaxies and would seem to announce us that the universe tends to a generalized dispersion. As the poet Eliot said: “the universe will die in a whisper”... Thus, the arrival of disorder, dispersion, disintegration, constituted a fatal attack to the perfect, ordered, and determinist vision. And many efforts will be needed—we are not there precisely because it is against the reigning paradigm—to understand that the principle of dispersion, which appears since the birth of the universe with this incredible deflagration improperly named big bang, is combined with a contrary principle of bonding and organization which is manifested in the creation of nuclei, atoms, galaxies, stars, molecules, and life.

generalized complexity integrates restricted complexity 
Unfortunately, restricted complexity rejects generalized complexity, which seems to the former as pure chattering, pure philosophy. It rejects it because restricted complexity did not make the epistemological and paradigmatic revolution which complexity obliges. That will be done without a doubt. But in the meantime, we see that the problematic of complexity have invaded all our horizons, and I repeat “problematic”, because it is an error to think that one will find in complexity a method that can be applied automatically to the world and anything. Complexity is a certain number of principles which help the autonomous spirit to know. Whereas a program destroys the autonomy of the one who seeks, the problematic of complexity stimulates an autonomous strategy, obliges in the field of action—once that one knows that the ecology of action can pervert the best intentions—to reconsider our decisions like bets and incites us to develop an adequate strategy to more or less control the action. 

In other words, in all the fields, I would say “help yourself and the complexity will help you”, which has nothing to do with the mechanical application of a program or a rule. It is a deep reform of our mental functioning, of our being. These ideas now marginal, deviating, begin to constitute a tendency still in minority, or rather tendencies since there are several paths to go towards complexity. These ideas, these deviations, can be developed and become cultural, political, and social forces. The probabilities of a global future are extremely alarming: our spaceship is pulled by four engines without any control: science, technology, economy, and the search for profit—all this under conditions of chaos since the techno-civilizational unification of the planet, under the Western push, causes singular cultural resistances and cultural and religious re-closings. The planet is in crisis with all the possibilities, ones regressive and destructive, others stimulant and fertile, such as invention, creation, new solutions.

We should even apprehend the possibilities of metamorphosis 
We should even apprehend the possibilities of metamorphosis because we have completely astonishing examples of it from the past. The change in certain places where there have been demographic concentrations in the Middle East, in the Indus basin, in China, in Mexico, in Peru, from prehistoric societies of hundreds of men, without cities, without state, without agriculture, without army, without social class, to enormous historical societies with cities, agriculture, army, civilization, religion, philosophy, works July 17, 2006 18:36 Proceedings Trim Size: 9in x 6in Morin 25 of art... that constituted a sociological metamorphosis. Perhaps we are going towards a meta-historical metamorphosis suitable for the birth of a society-world at a global scale. I would say that complexity does not put us only in the distress of the uncertain, it allows us to see besides the probable, the possibilities of the improbable, because of those which have been in the past and those that can be found again in the future. We are in an epoch of doubtful and uncertain combat. That makes one think of the Pacific war, after the Japanese had broken into the Pacific Islands and had begun to threaten California, there was a gigantic naval fight over 200 kilometers along the Midways between the Japanese and American fleets: battleships, aircraft carriers, submarines, planes. 

The global vision was impossible for both of them: there were sunken Japanese ships, sunken American ships, planes that did not find the enemy fleet; in short, total confusion, the battle divided in several fragments. At a given moment, the Japanese Admiral realizing his losses in battleships and planes, thought that they were defeated, thus called for retreat. But the Americans, who had lost as much, were not the first to think that they were defeated; after the Japanese retreat, they were victorious. Well, the outcome of what will happen, we cannot conceive it yet! We can always hope and act in the direction of this hope. The intelligence of complexity, isn’t it to explore the field of possibilities, without restricting it with what is formally probable? Doesn’t it invite us to reform, even to revolutionize?（essay代写)

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