Post 2 on the text of Richard Tarnas

Common to these new perspectives has been the imperative to rethink and reformulate the human relation to nature, an imperative driven by the growing recognition that modem science's mechanistic and objectivist conception of nature was not only limited but fundamentally flawed. Major theoretical interventions such as Bateson's "ecology of mind," Bohm's theory of the implicate order, Sheldrake's theory of formative causation, McClintock's theory of genetic transposition, Lovelock's Gaia hypothesis, Prigogine's theory of dissipative structures and order by fluctuation, Lorenz and Feigenbaum's chaos theory, and Bell's theorem of nonlocality have pointed to new possibilities for a less reductionist scientific .world conception

 

            Interesting to many of them were influenced by India : Sheldrake lived in India for many years, Bohm was closely related to krishnamurti….

 

 

Evelyn Fox Keller's methodological recommendation that the scientist be capable of empathic identification with the object he or she seeks to understand reflects a similar reorientation of the scientific mind. Moreover, many of these developments within the scientific community have been strengthened and often stimulated by the reemergence of and widespread interest in various archaic and mystical conceptions of nature, the impressive sophistication of which is increasingly recognized.

 

            Still, science (just like western philo) has a terrible lack of yoga, were a meditative approach could be experimented, and not just a limited  knowledge of what the senses can gather (empiricism: pratyaksha limited to the externals) and dry intellectual speculation (anumana devoid of a global approach).

This need of a less reductionnist approach he speaks about is at the center of the Global Health approach and maybe the greatest nedd our actual international, mondial, global ociety faces in the 21st century

GT