Mihai - Nebunu Teoria Haosului in Educatie

Analele Universitii Constantin Brncui din Trgu Jiu, Seria tiine ale Educaiei, Nr.
2/2010
TEORIA HAOSULUI N EDUCAIE,
THE CHAOS THEORY IN EDUCATION,
COMPLEXITATEA I EDUCAIA-
COMPLEXITY AND CHAOS-
HAOS
EDUCATION
Dr. Mihai NEBUNU

Universitatea Constantin Brncui din
Trgu-Jiu
PhD Mihai NEBUNU

Constantin Brncui University of
Trgu-Jiu
Rezumat:
Abordm, succint, n excursul de fa o
problematic aflat abia n faz de dezbatere, dar cu
profunde implicaii n nelegerea i soluionarea unora
dintre chestiunile de fond ale crizei n educaie,
trebuind s distingem ntre educaia-haos , ca vid
educaional, pe de o parte, centrat pe autoritate i
uniformitatea programelor ntr-o lume absolut
instabil, i teoria haosului, care leag nvarea de
dinamica proceselor naturale, ajutndu- ne s trim cu
invizibilul. n alt sens, ncercm s opunem
inteligena complexitii, fondat pe teoria haosului
determinist n educaie, gndirii unice, de tip maniheist,
care impune ordinea, pentru a produce hazardul ilogic,
acolo unde, mai mult dect oriunde, guverneaz nonlinearitatea i imprevizibilul. Argumentul principal l
constituie faptul c teoriile i modelele instruirii, cu
originea n paradigmele clasice ale gndirii, sunt mai
mult dect apro-ximative i, implicit, cu totul
ineficiente, cnd este vorba de a surprinde structura i
funcionarea haosului neuronal, definit, n prezent, ca
cel mai reputat i mai complex fenomen din univers.
Este i motivul pentru care dezbaterile indic adesori o
turnur criziologic, structurndu-se aproape invariabil
n jurul unei dialectici de fond ntre tradiie i
modernitate. ncercarea de depire a acestui dualism
paralizant se afl n centrul prezentului demers,
nvedernd c viitorul educaiei, al organizrii
cunoaterii i al sistemelor educative este, rnd pe
rnd, evocat n termenii opui ai schimbrii i ai
permanenei, ai nchiderii i ai deschiderii, ai
disciplinaritii i ai transversalitii, n ideea de a gsi
o modalitate de conciliere etern pasager ntre o ordine
profund, implicit, invariant (hidden order), i o
ordine explicit (explicate order), exterioar i
concret, ntlnind omul i universul (su), ca
diafanizri (proiecii) ale unei Raiuni ascunse.
Abstract:
We approach, briefly, in the present paper an issue
that is only in the discussion phase, but with profound
implications in understanding and solving some of the
substantive issues of the crisis in education, must
distinguish between "chaos-education" as education
vacuum on the one hand, centred on the authority and
uniformity of programs in a world completely unstable,
and the "chaos theory" that links learning by the
dynamics of natural processes, helping us "to live with
the invisible." In another sense, we try to oppose "the
complexity of intelligence", based on deterministic
chaos theory in education, unique thinking, on maniheist
type, which requires the order to produce the illogical
hazard, where more than anywhere else, governing and
non-linearity and the unpredictable.
The main argument is the fact that the theories and
the models of training, with the origins in the classical
paradigms of thinking, are more than approximate and,
implicitly, quite inefficient when it comes to capture the
structure and functioning of neuronal chaos, defined in
the present as the most reputed and more complex
phenomenon in the universe. It is also why the debates
often indicate a turn criziological, being structured
almost invariably around a substantive dialectic between
tradition and modernity. The trying to overcoming this
paralyzing dualism is the heart of this approach,
demonstrating that the future of the education, of the
organization and of the knowledge of educational
systems is evoked in apposed terms of change and of the
permanent, of closure and of the opening, of
disciplinarily and of the transversally, in the idea of
finding an eternal way of passenger conciliation
between a deep order, default, invariant ("hidden
order"), and an explicit order ("explained order"),
exterior and concrete, meeting the man and the universe
( His) as diaphanous (projections) of a hidden Reasons.
Cuvinte cheie: system, coal, complexitae,

haos, educaie(fractal)
Key words: system, school, complexity, chaos,

education (fractal)
Annals of the Constantin Brncui University of Trgu Jiu, Education Sciences Series, Issue 2/2010
Analele Universitii Constantin Brncui din Trgu Jiu, Seria tiine ale Educaiei, Nr. 2/2010
1. Preliminary Considerations
1. Consideraii prealabile
Procesul unificrii cunoaterii pare s
devin, n era (post)modern, realitate, dac e
s pornim de la faptul c pentru tot mai muli
oameni de tiin, provenind din orizonturi
diferite, teoria haosului (ca studiu al
comportamentului aperiodic instabil n
sistemele dinamice non-lineare deterministe),
avndu-i la origine pe H. Poincar, E. Lorenz,
Ilya Prigogine .a., tinde a se institui n factor
coagulant al tuturor tiinelor moderne. Se
nate astfel o atitudine polemic fa de
super-specializare, care condamn la izolare
numeroase
domenii
din
cercetarea
contemporan. Adepii cei mai convini
prezint teoria haosului ca o a treia revoluie
a fizicii i nu numai, dup relativitate i teoria
cuantic, intenionnd a elimina utopia
determinist impus de paradigmele clasice
ale tiinei (Alain Boutot,1991). Toate
fenomenele din natur i societate, n care nu
se poate decela aprioric o logic anume, sunt,
n genere, regrupate progresiv sub termenul
de haos, denotnd, n esen, o func-ionare
haotic. Se nelege, prin urmare, c
descoperirea sistemelor haotice ncearc o
reconciliere ntre contrarii (haos i
determinism n acelai timp). Conform logicii
terului inclus: se presupune un al treilea
termen care este i A, i non-A, atestnd
niveluri de realitate distincte. (B. Nicolescu,
1991).
Exist, ntr-adevr, numeroase sisteme
(unele extrem de simple), care, n ciuda
caracterului lor determinist, prezint un
comportament
cu
totul
imprevizibil.
Determinarea suitei evenimentelor e dat de
efectele obiective, susceptibile a fi precis
reperate i msurate, n timp ce
comportamentul haotic impune o limit
fundamental capacitii noastre de a
prevedea ceea ce urmeaz s se ntmple, fie
i n situaia n care, ideal vorbind, am
dispune de toate datelor cu rol determinant n
desfurarea evenimentelor. Nici o form de
calcul cunoscut nu poate, de pild, descrie
cu exactitudine arabes-curile cderii unei
The process of unifying the knowledge

seems to become in the (post)modern age, a
reality, if we start from the fact that, for more
and more scientists who come from different
horizons, the chaos theory (as a study of the
unstable non-regular behaviour in the dynamic
non-linear determinist systems), based on H.
Poincar, E. Lorenz, Ilya Prigogine etc., it
trends to be instituted in a coagulant factor of
all the modern sciences. Thus it is born a
polemic attitude for the super-specialization
that consigns to isolation several fields in the
contemporary research. The most convinced
adepts present the chaos theory as a third
revolution of physics, and not only that, after
relativity and the quantum theory, wanting to
remove the determinist utopia imposed by the
classic paradigms of science (Alain Boutot,
1991). All the phenomena in nature and in
society, where we cannot reveal a priori a
certain logic, are generally regrouped
progressively as chaos, denoting essentially
a chaotic functioning. As a consequence, it is
understood that the discovery of the chaotic
systems tries a reconciliation between the
contraries (chaos and determinism at the same
time). According to the logic of the included
third: it is supposed a third term that is both A
and non-A, attesting different reality levels.
(B. Nicolescu, 1991).
There are indeed several systems (some
of them extremely simple) that, despite their
determinist feature, present a totally
unpredictable behaviour. Determining the
suite of the events is given by the objective
effects that are susceptible to be specifically
found and measured, while the chaotic
behaviour imposes a basic limit for our ability
to foresee what is going to happen, even if,
ideally speaking, we own all the data having a
determinant role in the development of the
events. No type of known calculation may
describe exactly, for example, the arabesques
of a falling leaf, the scrolls of a smoke rope or
the broken route of river. Such an
unpredictability is not related to the hazard (as
frunze, volutele unei funii de fum, sau

parcursul fracturat al unui ru. O atare
imprevizibilitate nu are nimic a face cu
hazardul (ca efect al legii numerelor mari), ci
cu o sensibilitate sui-generis la condiiile
iniiale. Aleatoriul haotic nu este totuna cu
absena ordinii, respectiv - hazardul, dei l
implic, n sens constructiv, fiind deopotriv
hazard i necesitate. Sistemele pe care teoria
le descrie sunt numai aparent dezordonate,
teoria haosului cutnd de fapt ordinea
interioar ntr-un univers probabilistic.
Este, cum vedem, vorba de o tiin
holistic
ce
i
propune,
contrar
reducionismului, s ia n con-siderare
totalitatea. Lumea nu mai poate fi explicat
exclusiv prin elementele ei constituente
(cuarci, cromozoni sau neuroni), trebuind
neleas n globalitatea sa. Potrivit teoriei
matematice curente, un sistem haotic este
definit ca nvedernd o imprecizie sau o
sensibilitate la condiiile iniiale de natur a
genera traiectorii extrem de divergente n
timp. Altfel spus, pentru a deduce cu
certitudine viitoarea condiie a sistemului, vor
trebui cunoscute, cu o extrem acuitate,
condiiile iniiale (t0) n spaiul fazelor, pentru
c erorile se amplific rapid fie i n cazul
celei mai neglijabile exactitudini (potrivit
cunoscutului efect al fluturelui). Cantitativ,
creterea erorii este local exponenial n
special pentru sistemele foarte haotice (de tip
K sau B-sisteme). O atare amplificare face
absolut inoperant puterea predictiv care
decurge din unicitatea soluiei asigurat de
Cauchy-Lipschitz, avnd ca rezultat noncunoaterea strii finale. Specific unui sistem
haotic este faptul c erorile cresc local dup o
an effect of the great numbers law), but to a

sui-generis sensitiveness to the initial
conditions. The chaotic aleatory feature is not
the same thing as the absence of order,
respectively hazard, even if it involves it,
constructively speaking, being both hazard and
need. The systems described by the theory are
only apparently messy and the chaos theory is
actually looking for the inside order in a
probabilistic universe.
As we can see, it is about a holistic
science that wants to consider its totality,
unlike the reductionism. The world cannot be
exclusively explained by its constitutive
elements (quarks, chromosomes or neurons),
and we have to understand it in its globality.
According to the current mathematical theory,
a chaotic system is defined as proving an
imprecision or sensitiveness to the initial
conditions that can generate orbits that are
extremely divergent in time. In other words, in
order to deduct certainly the future condition
of the system, we have to know with an
extreme accuracy the initial conditions (t0) in
the phases space because the errors are
emphasized quickly even in case of the most
negligible accuracy (according to the known
butterfly effect). Quantitatively, the increase
of the error is locally exponential especially
for the very chaotic systems (K or B systems).
Such a magnification makes absolutely
inoperative the predictive power that comes
from the uniqueness of the solution provided
by Cauchy-Lipschitz, having as a result the
non-knowledge of the final situation. It is
specific to a chaotic system the fact that the
errors increase locally after a law such as:
e t
, where is a time specific to the chaotic

system. The predictable feature of the system
evolution works only for t moments, for
which the exponential is about 1 so for which
the error keeps its initial size. In exchange, for
t , any prediction becomes practically
impossible, even if Cauchy-Lipschitz theorem
remains true.
It comes out the fact that the thing
generally called chaos by the scientists is
lege de tipul : e , unde este un timp

caracteristic sistemului haotic. Caracterul
predictibil
al
evo-luiei
sistemului
funcioneaz doar pentru momentele t ,
pentru care exponeniala este aproximativ 1 i
deci pentru care eroarea pstreaz mrimea sa
iniial. n schimb, pentru t , orice
predicie devine practic imposibil, chiar dac
teorema Cauchy-Lipschitz rmne adevrat.
t
Rezult c ceea ce, n genere, omul de

tiin numete haos se explic mai degrab
prin noiunea de imprevizibilitate, de unde i
ideea c nici o incertitudine iniial, orict de
mic, nu poate fi neglijat ntr-un sistem dotat
cu sensibilitate la condiiile iniiale, tocmai n
considerentul consecinelor imprevizibile ce
le poate avea pe termen infinit de lung.
Predictibilitatea pe termen orict de lung este,
n acest caz, lipsit de sens, dat fiind numrul
foarte mare de perturbaii minime dar incontrolabile la scar extins, pentru care ar fi
necesar o cunoatere infinit de precis a
strii la un moment dat. n virtutea acestui
fapt, evenimente aparent nesemnificative pot
avea o influen imens ntr-un univers nonlinear.
Aplicaiile teoriei haosului, deja extrem
de variate n tiin i tehnologie (de la
previziunile meteo, modelarea sistemelor
economice,
teoria
deciziei,
dinamica
populaiei, la astrofizic, biologie i
neurotiine) explic, cu att mai mult, i
funcionarea indeterminist a sistemului
neuronal, deo-potriv cu procesele nvrii,
imposibil de previzualizat i proiectat dup
o logic i o mentalitate pedagogic
retrograd, de tip clasic, fiind, evident,
diferite de orice evenimente de tip stocastic.
Teoria hoasului aplicat la fenomenele vieii,
cu att mai mult cele ale universului psihic i
ale formrii/ educaiei, tinde s probeze c
ascensiunea organizrii materiei spre
complexitate nu este posibil dect ntr-un
mediu haotic, genernd structuri ele nsele
haotice. Nu ntmpltor creierul privit, n
mod paradoxal, ca o structur haotic, este
considerat obiectul fizic cel mai complex,
mai organizat i ordonat din universul
cunoscut. Determinismele persoanei, fie ele
predispoziii genetice, dar i itinerarul vieii
(de la dezvoltarea intrauterin la percepiile
senzoriale, educaie, religie, sex, tot ceea ce e
rezident n memorie) nu epuizeaz
niciodat devenirea absolut imprevizibil a
fiinei noastre. Existena unui eu (subiect) nu
este (i nici nu are cum fi) reductibil la suma
operaiile neuronale care se desfoar n
rather explained by the unpredictability notion,

from where it results the idea that no initial
incertitude, as small as it is, can be neglected
in a system that has sensitiveness to the initial
conditions because of the unpredictable
consequences that can occur on an infinite
term. The predictability on an infinite term
makes no sense in this case because of the
very big number of minimum, but
incontrollable at the extended scale
perturbations for which it would be needed an
infinitely accurate knowledge of the situation
at a certain time. Under this fact, apparently
insignificant events may have an immense
influence in a non-linear universe.
The applications of the chaos theory that
are already extremely different in science and
technology (from meteorological prognostics,
modelling the economic systems, decision
theory, population dynamics, to astrophysics,
biology and neurosciences) explain also the
indeterminist functioning of the neuronal
system and the processes of learning that are
impossible to preview and project according
to a retrograde pedagogic classic mentality
and logic, being obviously different from any
stochastic events. Chaos theory applied to the
life phenomena, and also to the ones of the
mental universe and of training/education,
trends to prove that the increase of
organization the matter towards complexity is
possible only in a chaotic environment,
generating structures that are chaotic
themselves. Not accidentally, the brain seen
paradoxically as a chaotic structure is
considered as the most complex, organized
and ordered physical object in the known
universe. The persons determinisms, either
genetic predispositions or the life itinerary
(from the intrauterine development to
sensorial perceptions, education, religion, sex,
everything that resides in the memory )
never exhaust the absolute unpredictable
becoming of our being. The existence of an
ego (subject) is not (and it cannot be)
reducible to the sum of the neuronal
operations that develop in our brain. If it
happened this way, the exhaustive knowledge
10
creierul nostru. Dac ar fi astfel, cunoaterea

exhaustiv a derulrii acestor procese ne-ar
permite s descifrm meandrele cele mai
intime ale psihismului persoanei i chiar s
prevedem/ proiectm evoluia ei. Este ns
categoric exclus o asemenea identitate ntre
procesele neuronale care au loc n creier i
experiena personal (mental) trit.
Numeroase argumente pledeaz n
acest sens. Unul dintre ele este, de pild,
distorsiunea duratei: timpul trit nu este
echivalent cu timpul neuronal. Este ca i cum,
n anumite situaii, contiina s-ar extrage din
timp.Viaa i spiritul s-au nscut, prin urmare,
din haosul generator de informaie i
complexitate. Dincolo de ele sunt de bnuit o
mulime de alte variabile indeterminabile, n
virtutea crora omul este liber i unic,
imposibil de format ( i de evaluat) cu
mijloacele clasice tiute. Or, teoriile
nvrii/formrii i modelele instruirii
cunoscute ignor, n ciuda attor declaraii de
intenii, tocmai funcionarea invizibilului
din fiina noastr, fantasmaticul imposibil de
msurat, nici mcar aproximat, cu echerul
i aa cu plumb, pentru c haosul nu este
exclusiv guvernat de logici deterministe.
Proiectanii
de
constructe
umane,
planificatorii i reformatorii de orice fel de
sisteme ideologice, implicit, educaionale, nu
se vor mai putea, prin urmare, regsi, ntr o
lume care este, deopotriv haotic i
determinist. Care sunt, pn la urm, sensul
i utilitatea miraculoaselor demersuri de
proiectare tiinific a instruirii/formrii,
ale
aa-zisei
inginerii
educative,
ambiionnd, dincolo de anumite limite,
construcia tipului uman dorit, pentru a
rspunde exigenelor de eficacitate le
ntreprinderii moderne? Rspunsul este
aproape inevitabil : moartea omului ca om,
ntr-o modernitate prin excelen mortifer
(moartea (dumne)zeilor, moartea naturii,
sfritul istoriei .a.m.d.).
n teoria sa asupra structurilor disipative,
Ilya Prigogine a artat c sistemele deschise
(orga-nismele vii ndeosebi) sunt perturbate
de variaii de energie provocate de multiplele
of the development of these processes could

allow us to decode the most intimate meanders
of the persons psychism and even to foresee
/project its evolution. But we categorically
exclude such an identity between the neuronal
processes that occur in the brain and the
personal (mental) experience that has been
lived.
Several arguments plead in this sense.
For example, one of them is the time
distortion: the time that has been lived is not
the equivalent of the neuronal time. It is the
same as, in certain situations, the
consciousness would be extracted from the
time. Life and spirit were born thus from the
chaos generating information and complexity.
Beyond them, we suppose a lot of other
indeterminable variables under which the
human is free and unique, impossible to
train (and to evaluate) by means of the
classic known means. But the theories of
teaching/training and the known models of
instruction ignore, despite so many
declarations of intentions, the functioning of
the invisible feature in our being, the
phantasmagorical feature that is impossible to
measure, not even with the setsquare and the
slug thread because chaos is not exclusively
governed by determinist logics. The
projectors of human constructions, the
planners and the reformers of any kind of
ideological systems, including the educational
ones, will not be able to find their place in a
world that is both chaotic and determinist.
Finally, what are the sense and the utility of
the miraculous approaches of scientific
projection of instructing/training the so-called
educational engineering, motivating, beyond
certain limits, the construction of the desired
human type in order to answer the efficiency
exigencies of the modern industry? The
answer is almost unavoidable: human death as
a human, in a modernity that is mortal
above all (death of gods, death of nature, end
of history etc.).
In his theory about the dissipative
structures, Ilya Prigogine showed that the
opened systems (especially alive organisms)
11
interaciuni cu mediul, ceea ce presupune destructurarea lor. Logica/dialectica haosului

este cea care face posibil stabilirea de noi
interaciuni i restructurri, n ali termeni auto-organizarea, respectiv com-portamentul
lor dinamic, de natur s conduc la o nou
ordine de nivel superior. Cu ct evo-luia i
organizarea unor astfel de structuri disipative
sunt mai profunde, cu att mai mult sporesc
schimburile de energie i comportamentul
imprevizibil pentru a suine o complexitate
deruntant, inimaginabil i tot mai obsedant
ntr-un univers al realitilor multiple. Este
tocmai ceea ce genereaz dinamismul
sistemelor deschise de genul universului
psihic, prin excelen definite de o
inextricabil estur de interaciuni. De unde
i fragila lor (in)stabilitate, surs posibil de
noi forme de (auto)organizare, ca alte
posibile, infinite sisteme non-lineare.
Dac ns non-linearitatea este uor de
observat n tiinele fizice (exacte), ea este cu
mult mai dificil de explicat cnd vine vorba
de fenomenele cogniiei. Analiza linear,
specific paradigmei clasice, pleac de la
ideea c orice fenomen poate fi neles ca
efect al uneia sau al mai multor cauze, c
legiti anume permit stabilirea unor
interrelaii care fac posibil previzualizarea i
planificarea schimbrilor, ntr-o lume
main perfect reglat, din care demiurgul
nsui este eliminat ca o fals ipotez. n sens
invers, analiza non-linear este construit pe
ipoteza c n sistemele deschise schimbrile
se
produc
n
situaii
tranzitorii,
indeterminabile, n absena unor caracteristici
com-parabile comune, regizate de logici
diferite. Este tocmai ceea ce definete zona de
perturbare sau spaiul tranziiilor de faz
(haosul), staz ce se sustrage oricrui model
descriptibil, deci oricrei teorii fundamentat
pe o paradigm de ordin formal.
Drept urmare, nvarea/formarea,
inseparabil
de
omul
accident
al
complexitii nu are cum fi privit altfel
dect ca un act impenetrabil, ireductibil la
suma modelelor, tehnicilor i pro-cedeelor
psiho-pedagogice puse n joc. Dac, potrivit
are disturbed by variations of energy provoked

by the multiple interactions with the
environment, fact that supposes their destructure. The logic/dialectic of chaos is the
one that allows the establishment of new
interactions and restructures, in other terms
the auto-organization, respectively their
dynamic behaviour able to lead to a new order
at a superior level. The more the evolution and
the organization of certain dissipative
structures are deeper, the more the energy
exchanges and the unpredictable behaviour
increase in order to support a confusing,
unimaginable and more and more obsessive
complexity in a universe of the multiple
realities. It is the fact that generates the
dynamism of the open systems such as the
mental universe, defined above all by an
inextricable tissue of interactions. This is the
reason of their fragile (in)stability, a possible
source of new types of (auto)organization, as
other possible, infinite non-linear systems.
But, if the non-linearity is easy to notice
in the physical (exact) sciences, it is much
more difficult to explain when it is about the
cognition phenomena. The linear analysis,
specific to the classic paradigm, starts from the
idea that any phenomenon can be understood
as an effect of one or several causes, that
certain regularities allow the establishment of
certain interrelationships that allow to preview
and to plan the changes in a perfectly set
world-machine where the demiurge himself is
removed as a false hypothesis. Inversely, the
non-linear analysis is built on the hypothesis
that in the open systems the changes are
produced in transitory, undeterminable
situations, in the absence of certain commune
comparable features that are directed by
different logics. It is the fact that defines the
disturbing area or the space of the phase
transitions (chaos), a stage that backs out from
any describable model, so from any theory
based on a formal paradigm.
As a consequence, the teaching/training,
inseparable from the accident of complexity
human, regarded differently from an
impenetrable act that is irreducible to the sum
12
neorealismului postmodern, lumea este ceea

ce este nseamn c ne aflm n prezena
unei inconsistene proteice n raport cu care
orice ordine, ierarhie, gndire sau cunoatere
nu au dect relevana unei naraiuni supuse
celei mai radicale i mai deconstructive
polisemii, evident, alta dect demonul lui
Laplace (pentru care totul putea fi cunoscut),
dect soluia final a lui Hilbert, ca logic
total, sau dect omul neuronal imaginat de
Changeux, golit de orice experien psihic
personal: Omul nu mai are nimic de-a face
cu spiritul, i este de ajuns s fie un om
neuronal.
2. Complexitate i haos
Complexitatea, ca i teoria haosului
reprezint achiziii relativ recente. Sunt
cuvintele magice ce par a se afla (dac nu
cumva i sunt), n contextul ideologiei
postmoderne, printre conceptele-cheie ale
unor noi paradigme de cunoatere contestnd
supremaia raiunii formale n preteniile ei de
a nelege, prezice i ordona. Figura modern
a haosului, aflat n vecintatea noiunii de
complexitate, pare s retraseze o alt cale, n
care forma se deschide seriilor divergente,
aleatoriului, im-previzibilului. Chiar dac, la
origine, complexitatea avea s intereseze
predominant matematicile i fizica, sistemica
i teoria informaiei - care i sunt asociate -,
fantasma ei preocup deopotriv filozofia,
artele i educaia. Cu toate ncearc s afirme
i s neleag complexitatea, generat de
noile evoluii ale cunoaterii, o complexitate
sfidnd metodele tradiionale de analiz i
aciune. Kant pune n eviden aporiile
(limitele) raiunii, Nietzsche este primul care
vorbete despre o criz a fun-damentelor
certitudinii,
Ardono
di
Horkheimer
formuleaz, la rndul lor, nu doar o critic a
raiunii clasice, ci construiesc i o filozofie/
gndire a complexitii, la confluena unor
orientri iconoclaste (teoria informaiei,
teoria sistemelor, teoria haosului .a.m.d.
Filozofii i oamenii de tiin moderni
confer noi dimensiuni complexitii. Printre
of the psycho-pedagogical models, techniques

and proceedings that are being used. If,
according to the postmodern neorealism, the
world is what it is it means that we are in the
presence of a protean inconsistency reported to
which any order, hierarchy, way of thinking or
knowledge have only the importance of a
narration liable to the most radical and
deconstructive polysemy that is, obviously,
different from Laplaces demon (for whom
everything could be known), from Hilberts
final solution, as a total logic, or from the
neuronal human imagined by Changeux,
emptied from any personal mental experience:
Human has nothing to do with spirit, it is
enough for him to be a neuronal human.
2. Complexity and Chaos
Complexity, like chaos theory,
represents a relatively recent achievement.
They are the magic words that seem to be
(maybe they really are) in the context of the
postmodern ideology, between the keyconcepts of certain new knowledge paradigms,
contesting the supremacy of the formal
reasoning in its claims to understand, foresee
and command. The modern figure of chaos,
placed next to the complexity notion, seems to
trace again another way where the shape is
opened to the divergent series, to the
aleatory and unpredictable feature. Even if, at
its origins, complexity was going to be a real
interest for mathematics and physics, the
systems and the theory of information that
are associated to it -, its ghost concerns in the
same way the philosophy, the arts and the
education. Although he tries to affirm and
understand the complexity generated by the
new evolutions of knowledge, a complexity
that bids defiance to the traditional methods of
analysis and action, Kant highlights the
aporias (limits) of reasoning, Nietzsche is
the first who talks about a crisis of the
certitude fundaments, Ardono di Horkheimer
formulates, at his turn, not only a critique of
the classic reasoning, but also constructs a
philosophy/way of thinking of complexity, at
13
ei, E. Morin este cel care propune, n

introduction la complexit o frumoas
abordare a acestei necunoscute care este
complexitatea, definit ca o e-stur () de
constitueni eterogeni inseparabil asociai
(E. Morin, 1990), acolo unde inadec-varea
profund i grav dintre cunotinele
compartimentate pe discipline i realitatea
inter- i transdiciplinar, global i
polidimensional prea s anune moartea
naturii i a omului
A nelege, aadar, complexitatea (i
omul ca accident al complexitii) este un
imperativ categoric i poate fi unul din
scopurile majore ale acestui secol. Mizele
sunt enorme, ntruct vizez viitorul, innd
seama de fragilitatea, de limitele resurselor
noastre, de echilbrele vitale. Paradigma
complexitii se declar, n primul rnd,
mpotriva reducionismului scientist i
mecanicist, afirmnd c exist limite n
tiin, c incertitudinea i imprevizibilul in
de natura nsi a Fiinei. Este ceea ce
deosebete complexitatea de faptul complicat.
Dac lucrurile complicate pot fi, n final,
tangibile i comprehensibile, complexitatea
nu se las niciodat integral surprins. Putem
avea percepia global a unui sistem complex,
dar nu-i putem nelege ansamblul n toate
detaliile i nici nu-i putem anticipa, ntru
totul, dinamica, dat fiind c realitatea este
constant incomplet. A admite complexitatea
nseamn a admite incidena unor reele
ascunse, subiacente aparenelor fenomenale,
provenind, pe de o parte, din interaciunea
unor multiple procese, iar pe de alt parte, din
relaiile circulare, non-lineare i din
combinaiile lor, supuse unor reguli i legiti,
care scap puterii noastre de nelegere
(reprezentri, limite ale informaiei i ale
cunoaterii).
Complexitatea
const
deci
n
incapacitatea funciar a facultilor noastre
raionale de a calcula (sau, cel puin,
aproxima) aprioric comportamentul unui
sistem, determinat n special de recursivitatea
funcionrii componentelor sale, susceptibil
a genera fenomene inteligibile, dar
the junction of certain iconoclast orientations

(information theory, systems theory, chaos,
etc. Modern philosophers and scientists confer
new dimensions of the complexity. Between
them, E. Morin is the one who suggests, in
introduction la complexit a beautiful
approach of this unknown complexity defined
as a tissue (...) of inseparable heterogeneous
associated constituents (E. Morin, 1990),
where the deep and serious inadequacy
between the knowledge grouped on disciplines
and the inter- and trans-disciplinary, global
and poly-dimensional reality seemed to
announce the death of nature and of human.
Therefore, understanding the complexity
(and human as an accident of complexity) is
a categorical imperative and may be one of
the major purposes of this century. The stakes
are enormous whereas they refer to the future,
considering the fragility, the limits of our
resources, the vital balances. The complexity
paradigm declares to be, at first, against the
scientist and mechanical reductionism,
affirming that there are limits in sciences, that
incertitude and unpredictability are related to
the nature of Being. It is the fact that makes
differences between the complexity and the
complicated fact. If the complicated things
may be finally tangible and comprehensible,
complexity never remains totally surprised.
We may have the global perception of a
complex system, but we cannot understand its
ensemble with all its details and we cannot
totally anticipate its dynamics either, given the
fact that reality is constantly incomplete.
Accepting the complexity means accepting the
incidence of certain hidden networks subjacent
to the phenomenal appearances, coming, on
one hand, from the interaction of multiple
processes, and on the other hand, from the
circular, non-linear relationships and from
their combinations that are liable to certain
rules and regularities that get away from our
understanding power (representations, limits
of information and knowledge).
So complexity consists in the landed
inability of our rational faculties to calculate
(or, at least, to approximate) a priori the
14
imprevizibile. Ea este cea care face dup o

expresie a lui G. Bachelard miraculosul
inteligibil. Teoria haosului este probabil
ultimul avatar al complexitii, n msur a ne
face s nelegem faptul c fenomene aparent
dezordonate se comport ca i cum ar fi
guvernate de o ordine ascuns, metaforic
definit ca atractor straniu. Vorbim, prin
urmare, de o inteligen a complexitii, o
nou ideologie, careia i repugn tot ceea ce
este categoric previzibil ori calculabil, pentru
a se replia asupra individului izolat i fr
repere ntr-o lume ostil i greu de controlat.
Aceast inedit viziune asupra lumii, rezultat
al filozofiei complexitii, permite apropierea
demersurilor fundamentale ale gndirii
analiza/ sinteza, ne ajut s nelegem c
natura este un organism viu, iar universul - un
spaiu al poten-ialitilor, o sum de energii,
de fluxuri, procese i entiti subtile, c
supravieuirea omului, a popoarelor, a
culturilor este direct legat de calitatea
relaiilor i depinde de felul n care aceste
interdependene vor putea fi nelese i trite.
Strvechiul principiu taoist: totul particip la
tot afl, prin urmare, aici expresia sa plenar.
Cele dou concepte (haosul i
complexitatea), avnd n centru problema
predictibilitii, sunt, cum se vede, n curs de
a fi pretutindeni manifeste. Ar fi interesant de
tiut care sunt consecinele practice pe care
le-ar putea trage educaia dintr-o atare
emergen a complexitii, atunci cnd se
pune problema proceselor nvrii. Un fapt
este cert: accedem ntr-un univers pe care l
percepem ca fiind inextricabil, nelegerea lui
necesitnd mai mult o formare general dect
una specializat, ceea ce nu nseamn
neglijarea specializrii, ci mai degrab
implicarea ambelor pentru a face fa
funcionrii
complexe
n
societatea
cunoaterii. Acest demers necesit o
repoziionare radical, de ordin epistemologic, o reform a gndirii, n msur s
(im)pun n centrul culturii i al educaiei o
inteligen a complexitii sui-generis. Cu att
mai mult cu ct hibridarea tehnologic a
devenit un factor de accelerare i co-evoluie.
behaviour of system, determined especially by

the recursive feature of their components
functioning, liable to generate intelligible, but
unpredictable phenomena. It is the one that is
made according to G. Bachelard the
miraculous intelligible feature. Chaos theory
is probably the last avatar of complexity that is
able to make us understand the fact that
apparently messy phenomena behave as if
they were governed by a hidden order defined
as an strange attractive thing. As a
consequence, we are talking about an
intelligence of complexity, a new ideology
that rejects everything predictable or
calculable, in order to double back the isolated
individual having no reference points in a
hostile, hard to control world. This
unprecedented vision on the world, a result of
the complexity philosophy, allows to get
closer the basic approaches of the
analysis/synthesis way of thinking, helps us
understand that nature is an alive organism
and the universe a space of potentialities, a
sum of energies, flows, processes and subtle
entities, that the survival of the human, of the
peoples, of the cultures is directly connected to
the quality of the relationships and depends on
the way these interdependences will be
understood and lived. The old Taoist principle:
everything participates to everything, finds
here its plenary expression.
The two concepts (chaos and
complexity), having in centre the predictability
problem, are, as it is seen, about to be
manifested everywhere. It would be interesting
to know which are the practical consequences
the education could get out from such an
emergency of complexity when it is about the
processes of learning. A fact is certain: we
accede in a universe that we perceive as
inextricable and its understanding needs more
than a general training than a specialized, fact
that does not mean to neglect the
specialization, but rather to include both of
them in order to face the complex functioning
in the knowledge society. This approach needs
a radical epistemic-logic repositioning, a
reform of thinking able to impose in the
15
Noile magistrale ale informaiei i

comunicrii, de pild, sunt, prin excelent,
emergente,
spontane,
eminamente
descentralizate, nvedernd c haosul este
generator de informaie i complexitate.
Se resimte, n prezent, o imperioas
nevoie de a lega, de a interfera, de a identifica
analogii i dife-rene, de a reintegra i
sintetiza, de a pune n conjuncie ceea ce,
dup secole de gndire disjunct, fusese
fracturat. ntr-un anume sens, nevoia unei
abordri plurale este imanent creierului
nostru, este o stare de spirit, rezultat al
interaciunii dinamice dintre nivelurile
energetice ale diferitelor activiti cerebrale,
necesitnd un alt tip de educaie, care s ia n
considerare toate dimensiunile fiinei umane.
Cercetarea
conjunct
(natur/imaginar,
univers/om .a.m.d.), din perspectiva unei
epistemologii
a
complexitii/complementaritii,
convergena coninuturilor, le-ar putea facilita
celor ce nva o implicare mai direct n real
i le-ar permite o confruntare mai suportabil
cu diversele provocri ale problematicii lumii
n care trim, eliminnd, pe aceast cale,
decalajul enorm dintre noua viziune a lumii,
privit ca numr nedefinit de realiti, i
prejudecile rezidente nc n filozofie, n
art i tiinele omului, ca urmare a unui
determinism
mecanicist
generat
de
pozitivismul secolelor trecute. n timp ce
nvarea/cunoaterea fragmentat izoleaz,
atrofiaz fiina interioar i condamn la incomunicare, idolatriznd omul-obiect, tiina
complexitii pentru care logica existentului
nu mai este, pur i simplu, reflexul
determinrii, ci un background al gramaticii
de semne, o reconstrucie a ei din perspectiva
neuro-spiritului uman leag cunoaterea de
aciune, nscriindu-se n istoria trit, pentru
a-i conferi o nou dimensiune existenial.
culture and education centre a sui-generis

complexity intelligence.
We currently smack an imperious need
to connect, to interfere, to identify analogies
and differences, to reintegrate and synthesize,
to put in conjunction what have been broken
after centuries of disjunctive thinking. In a
certain sense, the need of a plural approach is
immanent to our brain, is a mood, a result of
the dynamic interaction between the energetic
levels of different brain activities, needing
another type of education that should consider
all the dimensions of the human being. The
conjunct
research
(nature/imaginary,
universe/human etc.), from the perspective of
an
epistemology
of
complexity/complementarity, convergence of
contents, could make it easier for the ones who
learn a more direct involvement in reality and
would allow them a more supportable facing
with the different challenges of the problems
in our world, removing by these means the
enormous disparity between the new vision of
the world, regarded as an undefined number of
realities and the prejudices still resident in
philosophy, art and human sciences, as a
consequence of a mechanic determinism
generated by the positivism in the past
centuries. While learning/knowing partially
isolates, emaciates the inside being and
sentences to communication, worshiping the
human-object, the complexity science for
which the logic of the existent feature is not
the determination reflex anymore, but a
background of the signs grammar, its
reconstruction from the perspective of the
human neuro-spirit connects knowledge to
action, registering in the lived history in order
to confer it a new existential dimension.
3. Chaos Theory /vs./ Chaos in
Education
In common use, the syntagm denotes an

abnormal meaning: the education-chaos, in a
school of chaos. As much as the official
n uzul comun, sintagma denot un sens propaganda and its preachers try to make the
pervertit: educaia-haos, ntr-o coal a current educational system look like a postal
3. Teoria haosului /vs/ haosul n
educaie
16
haosului. Orict se strduiete propaganda

oficial i predicatorii ei s pun n culori de
carte postal nvmntul actual, un lucru
este cert: aproape toat lumea este de acord
(mai puin, un numr de iresponsabili
gestionari ai educaiei ) n a considera c
sistemul social este n pan, c, n fapt,
vorbim de o coal a eecului fabricnd
neosclavii de care puterile oculte par s aib
nevoie. Se afirm, m-potriva frapantei
evidene, c nivelul urc(dei, exceptnd
elita, nu vedem dect contrariul), c se tie
mai mult (poate, dar capacitatea de reflecie
este grav ameninat !). Nu mai este de mult o
noutate faptul c elevii/studenii i, n genere,
omul modern, sunt invadai de cantiti
enorme de informaie disparate, al cror sens
i logic le scap, n timp ce muli dintre ei
(i, poate, dintre noi) au uitat deja s-i
foloseasc propria limb. n raport cu
informaia destructurant i agresiv,
invaziv i divers, ei se simt nu de puine ori
sceptici, pierdui i ameninai. Este tocmai ce
pare c definete constructul uman
(post)modern, produs al colii de serie, n
genul unui automat biologic, logicomatematic, cu un comportament apropiat de
simulatorii activitii intelectuale.
Putem fi, n acest sens, de acord cu
opinia lui Lopold Flam (1964), dup care
modernul, un fel de supercalculator uman,
tie totul, dar gndete puin i nu crede n
nimic, . Termenul "a ti este luat aici cu
sensul exclusiv de a poseda multe informaii.
A tri n miezul informaiei (cum se ntmpl
n contextul noilor comunicaii intersatelitare)
nu nseamn, implicit, a dobndi cunoatere.
Informaia n exces, neconvertit n
cunotine, este moartea cunoaterii autentice,
moartea omului ca subiect, transformat n
burete informaional. Info-poluarea a devenit
deja un nou factor de risc, care transmut
individul incapabil de a fi Sine n obiect al
experimentelor ideologice, pseudo-tiinifice,
de-subiectivat, formalizat i manipulat.
ntr-un asemenea context, Jerome S.
Bruner (1996), de pild, sugereaz
necesitatea unui logo-catharsis (sau a unei
card, one fact is certain: almost everybody

agrees (less, a number of irresponsible
financial administrators of education) with
considering that the social system is broken,
that we are actually talking about a school of
failure fabricating the neo-slaves the hidden
powers seem to need. It is affirmed, against
the shocking evidence, that the level
increases (even if, except the elite, we can see
only the contrary), that it is known for a long
time (maybe, but the reflection ability is
seriously threatened!). It is not new the fact
that pupils/students and generally the modern
human are invaded by enormous quantities
of disparate information whose meaning and
logic gets away from them, while a lot of them
(and maybe, of us) have already forgotten how
to use their own language. Comparing to the
destructive, aggressive, invasive and diverse
information, they often feel sceptical, lost and
threatened. It is the fact that seems to define
the human (post)modern construction
produced by the series school, such as a
biological, logical-mathematical automat
having a behaviour close to the simulators of
the intellectual activity.
In this sense, we may agree to Lopold
Flams (1964) opinion according to which the
modern one, some kind of human
supercomputer, knows everything, but thinks
less and does not believe in anything. . The
term to know is understood here exclusively
as owning lots of information. Living in the
centre of the information (as it happens in the
context
of
the
new
inter-satellite
communications) does not mean, implicitly,
gaining knowledge. The information in excess,
non-converted in knowledge is the death of the
authentic knowledge, the death of the human
as a subject transformed in an informational
sponge. The info-pollution has already
become a new risk factor that transmutes the
individual unable to be Himself in an desubjectivised, formalized and manipulated
object of the ideological, pseudo-scientific
experiments.
In such a context, Jerome S. Bruner
(1996), for example, suggests the necessity of
17
logo-terapeutici) care s vindece disfunciile

cunoaterii, generat de izolarea i
standardizarea disciplinelor, menite a ne oferi
cel mai adesea reprezentri pariale ori
fragmentate care nu se potrivesc contextelor
dinamice de via. Acest logo-catharsis ar
trebui s permit construcia indi-vidului ca
fiin angajat, plurivalent, participnd activ
la experiena cognitiv-afectiv a speciei,
situaie n care vorbim de o tiin personal
(personal knowledge), implicnd, bineneles,
i multidimensionalitatea.
Modernul redus cel mai adesea la staza
de obiect (al educaiei/cunoaterii) necesit a
fi de urgen recuperat ca Subiect al
(educaiei/cunoaterii).
Care este, n fond (i succint), realitatea ?
Devaloriznd cunoaterea n profitul aa-zisei
tiine de a face, dar n detrimentul lui a
fi, opunnd simulacrele gadget culturii
autentice, coala pare a fi abdicat de la
misiunea ei fundamental: de asigurare a unei
educaii integrale, n spiritul com-plexitii,
formabililor situai, fr voia lor, la
intersecia unor sisteme simbolice diferite.
Cohortele
de
chiulangii
eludnd
programele colare i fraudnd examenele,
putanii care hruiesc organele de ordine
public, anunnd bombe n coli sau dnd
foc mainilor, exhibiiile pornografice
juvenile pe net, violenele de orice fel i
insecuritatea, toate n numele democraiei
fr limite, dau impresia c sunt produsul
celor aproape dou decenii de experimente
colare aberante, al populismului i
electoralismului, care au generat haos i
confuzie, ndeprtnd instituia educativ de
soluionarea problemelor reale cu care se
confrunt efectiv. E ca i cum s-ar voi
trimiterea n neant a ceea ce s-a ncetat a se
adora. Cum altfel s-ar putea purta aceti
tineri, de cele mai multe ori lipsii de ideal,
defazai i demotivai dac nu abhornd
tocmai sistemul ineficace care i-a produs ?
Eecul, n msura n care se
nregistreaz, nu pare a fi dect urmarea
iniierii i a relei aplicri a reformelor de fond
de dup anii `90. Ele, n primul rnd, se afl
a logo-catharsis (or a logo-therapy) that could

heal the knowledge dysfunctions generated by
the isolation and the standardization of the
disciplines most of the times meant to offer us
partial or fragmented representations that do
not match to the dynamical life contexts. This
logo-catharsis should allow the construction of
the individual as a hired, polyvalent being
actively participating to the cognitive-affective
experience of the species, situation where we
talk about a personal knowledge, involving of
course the multidimensionality, too.
The modern one reduced most of the
times
at
the
object
stage
(of
education/knowledge) needs to be urgently
recovered
as
a
Subject
of
(education/knowledge).
What is basically (and succinctly) the
reality?
Devaluing knowledge in the
advantage of the so-called knowledge of
making, but in the disadvantage of being,
opposing the gadget travesties to the authentic
culture, school seems to have abdicated from
its basic mission: to provide an integral
education, in the complexity spirit, to the
trainable ones that are unintentionally placed
between certain different symbolic systems.
The big groups of skippers who elude the
school programs and fraud the exams, the kids
who harass public order organs by announcing
bombs in schools or by starting fires in cars,
the pornographic juvenile exhibitions on the
internet, the violence of any kind and the
insecurity, all of them in the name of the
democracy with no limits, give the impression
that they are the product of almost two
decades of aberrant school experiments, of
populism and electoralism that have generated
chaos and confusion, removing the
educational institution from the solving of the
real problems it actually faces. It is like we
wanted to send to nothingness what stopped to
be worshipped. How could behave these
teenagers, most of the times having no ideals,
no phases and no motivations, but abrogating
the inefficient system that produced them?
The failure, as it is registered, seems to be
only the consequence of initiating and badly
18
printre cauzele majore ale disperrii unei lumi

dezorientate,
ntruct,
dei
proclam
descentralizarea i flexibilizarea parcursurilor
curriculare,
deopotriv
cu
facilitile
corespunztoare, continund s rmn, prin
autoritatea care reprob dez-ordinea, dar i
aparena dezordinii, nu doar un concept
excesiv pentru schimbrile iniiate n
educaie, ci i un instrument de lucru
ineficace
sub
raportul
complexitii
fenomenului reformat, care este departe de
a se supune ordinii manifeste i rigorilor ei,
uitndu-se c diversitatea un trebuie confundat
cu
dezordinea.
Meninerea
centralizrii autoritii i uniformitatea
cosmetizat a programelor sunt exemplul cel
mai concludent al impunerii ordinii, acolo
unde guverneaz non-linearitatea i imprevizibilul. coala ar trebui s trag ea nsi o
lecie. Dac metodele, pe de alt parte, sunt o
component a reuitei, se ntmpl, i nu de
puine ori, ca metodologia s le impun ca un
dictat. Ca s nu mai vorbim de faptul c este
cu totul de neconceput a se proceda la o
reform de anvergur, i de acuratee, n
acelai timp, n sisteme deschise, cum este
nvmntul, prin natura lor permeabile
schimbrilor ce se produc n situaii
tranzitorii, i deci indeterminabile, n absena
unor caracteristici comparabile comune
guvernate de logici diferite.
Dincolo de toate acestea, problemele
grave ale educaiei-haos rmn mereu
aceleai
:
subfinanarea
sistemului,
multiplicarea claselor cu niveluri multiple i
bineneles nediferenierea instrurii, lipsindu-i
de un ajutor suplimentar pe elevii n
dificultate. Chiar dac nu toi pot accede, prin
natura lucrurilor, la poziii sociale nalte,
regula este c educaia trebuie s-l duc pe
fiecare acolo unde i este locul, n funcie de
capacitile proprii, produsul contrar fiind
interminabile generaii de frustrai. S-ar
curma astfel inflaia de atestate superioare,
fr acoperire, care compromit valorile
autentice. n numele falselor bune intenii, al
egalitii de anse zgomotos clamate i al
sloganelor insidios democratice de genul
applying the basic reforms after the 90. In the

first place, they are between the major causes
of desperation of a disoriented world whereas,
even if the proclaim the decentralization and
the flexibility of the curricular routes and also
the corresponding facilities, continuing to be,
by the authority that disapproves mess, but
also the appearance of disorder, not only an
excessive concept for the changes initiated in
education, but also an inefficient working tool
for the complexity of the reformed
phenomenon that is far from being liable to the
manifest order and to its rigours, forgetting
that diversity shouldnt be mistaken by mess.
Maintaining the centralization of the authority
and the disguised uniformity of the
programmes are the most conclusive example
of imposing the order where the non-linearity
and the unpredictability govern. School should
learn a lesson. On the other hand, if the
methods are a component of success, it often
happens that methodology imposes them as a
dictator. In addition, we cannot conceive at all
to proceed at an important and accurate reform
at the same time in open systems such as the
educational one, that allow changes produced
in transitory, so undeterminable situations, in
the absence of certain common comparable
features governed by different logics.
Beyond all of these, the serious
problems of the education-chaos are always
the same: sub-financing the system,
multiplying the classes on multiple levels and
of course not differentiating the instruction,
not giving an additional help to the pupils
having difficulties. Even if not everyone can
accede, by the nature of thins, to high social
positions, the rule is that education must lead
everyone at their place, depending on his or
her own abilities and the contrary product is
represented by infinite generations of
frustrated people. Thus, we could stop the
inflation of superior confirmations having no
cover, that compromise the authentic values.
In the name of the fake good intentions, of the
loudly claimed chances equality and of
insidiously democratic slogans such as
centring the education on the one who studies,
19
centrrii educaiei pe cel ce nva, formatorii

s-au transformat n negustori de iluzii,
cobornd nepermis exi-genele formrii.
Reprimarea flagelului terorist, a spiritului
gregar i a creierului formatat n vid, generate
de educaia-haos, necesit de urgen
resurecia unei strategii de ruptur care s
induc sperana i ambiia, sentimentul
solidaritii i al responsabilitii acolo unde
par s troneze alienarea i vidul.
Teoria haosului, neleas, de data
aceasta, ca mod de gndire i aciune,
extrapolat la nivelul sistemelor educaionale,
ar reda colii o libertate pedagogic i
curricular
nengrdit,
avnd
drept
consecin conlucrarea educatorilor ntr-un
proiect real de educaie, care s fie mai
aproape de interesul comunitar al celor ce
nva. Pentru c via a are aparen a unui
turbillon pe care ni-l organizm ca urmare a
experien ei, structurat n procese de
gndire. Ascensiunea organizrii materiei
spre complexitate nu este, de altfel, posibil
dect ntr-un mediu haotic, producnd, la
rndul su, structuri complexe, ele nsele
haotice. Gndirea, ca proces de sintez, este
cea care ordoneaz universul eclectic n care
trim, n forma unitii cunoaterii,
construind nc de la natere reele semantice
ntre evenimentele disparate cu care se
confrunt, ca urmare a filtrrii stimulilor din
mediu. Ea tie s fac foarte bine asocierile i
regruprile proprii unei situaii, fr a fi
necesar s recurg la o taxinomie universal,
astfel nct simbolurile abstracte, constitutive
ale reprezentrilor pe baza limbajului i
manipulate de procese cognitive, sunt
proiecia n spiritul uman a acestei lumi
aparent haotice. Spiritul nsui s-a nscut din
haos, iar sistemul neuronal, ca sediu al
gndirii, are nevoie de stimulare prin
dezechilibru haotic pentru a genera sensuri
complexe, convergente. Pentru c ceea ce se
ntmpl n att de mult disputata cutie
neagr sunt efectiv evenimente inseparabile
care nu ascult de regulile clasice specifice
corelaiilor cauz-efect. Mrimile care le
definesc, departe de a varia n timp, ntr-un
the trainers transformed in illusions merchants,

decreasing too much the exigencies of
training. Repressing the terrorist scourge, the
group spirit and the brain set in emptiness
generated by the education-chaos needs
urgently the resurrection of a breaking strategy
that should induce hope and ambition,
solidarity and responsibility where alienation
and emptiness govern.
Chaos theory, understood this time as a
way of thinking and acting, extrapolated at the
level of the educational systems, would give
the school a pedagogic and curricular
unlimited freedom, having as a consequence
the co-working of the educators in a real
educational project that should be closer from
the community interest of the ones who study.
Because life seems to be a twirl organized as a
result of the experience structured in processes
of thinking, the ascension of organizing the
matter towards complexity is possible only in
a chaotic environment, producing, at its turn,
complex structures that are also chaotic. The
thinking, as a synthesis process, is the one who
orders the eclectic universe where we live as a
knowledge unity, building since the birth
semantic networks between the disparate
events it faces, as a consequence of filtrating
the environmental stimulations. It knows how
to make the associations and regroupings
appropriate to a certain situation without
needing to use a universal taxonomy, so that
the abstract, constitutive symbols of the
representations based on the language and
manipulated by cognitive processes are the
projection in the human spirit of this
apparently chaotic world. The spirit itself was
born from chaos and the neuronal system, as a
headquarters of thinking, needs stimulation by
chaotic lack of poise in order to generate
complex, convergent senses. Because what
happens in the disputed black box are
inseparable events that do not listen to the
classic rules specific to the cause-effect
correlations. The sizes that define them, far
from varying in time in an absolutely aleatory
way, appear to us as confined, governed by an
order element named strange attractive
20
mod absolut aleatoriu, ne apar ca fiind

confinite, guvernate de un element de ordine
numit atractor straniu1. Pe de alt parte, nimic
din ceea ce se ntmpl n interiorul
sistemului neuronal nu este iraional,
devenind comprehensibil ca urmare a
conjunciei imprevizibile a diferitelor serii
autonome de evenimente/procese definite ca
atractor straniu. Drept urmare, nvarea este
mai eficace dac este ajutat s urmeze
procese naturale mult mai apropiate de sensul
aparent haotic al lucrurilor. n consecin,
sistemele de educaie s-ar dovedi mult mai
suple i mai eficace dac, n locul unei
proiectri generale uniforme (chiar i cu
derogrile descentralizatoare de rigoare
recomandate, ele nsele (prestabilite), al
clasificrilor aberante i al spiritului excesiv
analitic ar adopta modele de instruire bazate
pe ceea ce noile paradigme ale
cunoaterii/aciunii consider a fi teoria
haosului.
Ni se pare, prin urmare, cu totul forat, i,
pn la urm, cu totul improductiv, a ne
opune logicii haosului natural, pentru a
controla funcionarea celui mai dinamic i
mai complex sistem educaional care este
nvmntul, tocmai datorit faptului c el
nu funcioneaz ntr-un context stabil cu
schimbri
lente, susceptibile de a fi
previzualizate, i deci de a identifica, la nivel
instituional, corelaii liniare ntre cauze i
rezultate. Timpul educaiei clasice este linear,
dat fiind c modelele instructiv-educative nu
in seama de fluctuaiile temporale, de
efectele imprevizibile i complexitatea
proceselor instruirii. S rezulte, oare, de aici
imposibilitatea conceperii i realizrii unor
sisteme de instruire/educaie predictibile ?
n parte, poate fi un adevr. Dar este
incontestabil faptul c adoptarea unei
dinamici ne-controlate, implicit, nalt
permeabil la nou, guvernat de un alt tip de
strategii, care s fie construite n spiritul
teoriei haosului, ar putea constitui fora
creativ necesar pentru a rspunde uriaei
nevoii de flexibilitate i inovare a sistemelor
de instruire i educaie moderne. Organizarea
feature3. On the other hand, none of the things

that happen inside the neuronal system are
irrational, becoming comprehensible as a
consequence of the unpredictable conjunction
of the different autonomous series of
events/processes defined as strange attractive
features. As a result, the learning is more
efficient if it is helped to follow natural
processes much closer to the apparent chaotic
meaning of the things. As a consequence, the
educational systems would prove to be much
suppler and efficient if, instead of a uniform
general projection (even with the
recommended decentralizing derogations, they
(pre-established) of the aberrant classifications
and of the excessive analytic spirit would
adopt models of instruction based on what the
new knowledge/action paradigms consider to
be the chaos theory.
Therefore, we think it is totally forced and,
after all, totally not productive to oppose the
natural chaos logic in order to control the
functioning of the most dynamic and complex
educational system just because of the fact that
it does not work in a stable context with slow
chances liable to be preview, so to identify at
the institutional level linear correlations
between causes and results. The time of the
classic education is linear, given the fact that
the instructive-educational models do not
consider the temporal fluctuations, the
unpredictable effects and the complexity of the
instruction processes. Is this where the
impossibility to conceive and accomplish
certain predictable training/education systems
come from?
It can be partially true. But we cannot
contest the fact that adopting a uncontrolled
dynamics that is implicitly high permeable to
new features, governed by another type of
strategies that should be built in the spirit of
chaos theory, could build the creative force
needed in order to respond to the huge need of
flexibility and innovation of the modern
systems of training and education. The
organization of the training processes based on
the chaos theory changes the perspective of
the needs of the modern educational
21
proceselor instruirii pe fondul teoriei haosului

modific perspectiva sub care sunt nelese
nevoile instituiilor educaionale moderne i
aduce schimbri de esen la nivelul gndirii
manageriale. Se pune problema de a proiecta
sisteme de instruire cu un numr redus de
grade de libertate, mult mai uor de definit, al
cror comportament, dei n aparen
dezordonat, este reglat de acest atractor
straniu, care explic, n fond, funcionarea
haosul determinist n educaie. Un atare
gen de management educaional ar poziiona
educaia n centrul tuturor strategiilor de
construcie a viitorului.
institutions and brings essential changes at the

level of the managerial thinking. We should
think about projecting training systems with a
reduced number of freedom degrees that
should be much more easy to define, whose
behaviour, even apparently messy, is regulated
by this strange attractive feature that
explains actually the functioning of the
determinist chaos in education. Such a type
of educational management should position
education in the centre of all the future
construction strategies.
4. For a Education that Connects in a
Fractal Manner Life, Matter and
Consciousness
4. Pentru o educaie ce leag fractal

viaa, materia i contiina
tiina de a organiza ideile, elementele
cunoaterii, ncercarea de a fi fidel
complexitii pot fi marile provocri ale
acestui din urm secol. Pentru c tot astfel
cum imaginea fractal se autoge-nereaz
progresiv prin iteraii succesive, avnd la
origine o ecuaie simpl, educaia bazat pe
logica haosului i inteligena complexitii va
trebui s-i ajute pe cei ce nva n a construi
relaii ntre diferitele niveluri epistemice
aducnd mai multe discipline n acelai
spaiu, pentru a elibera astfel cunoaterea din
graniele ei tiute.
Educaia gndit fractal 2 stimuleaz
funciile
operatorii,
elementele
complexificrii, oferind concepte-cheie,
scheme algoritmice, pattern-uri de aciune
.a.m.d. Predarea/nvarea se va interesa nu
att de coninuturi (cunotine declarative),
ct mai ales de metode i proceduri de
nvare (cunotine metacognitive). O dat
cu avalana de date, disponibil pe marile
rute ale infomaiei este n curs de a se impune
o nou tiin a documentrii/instruirii care s
permit nu att acumularea indistinct, ct
mai ales identificarea informaiei viabile.
Conceput ca o nou metodologie
integrativ, paradigma transversalitii ofer
celor ce nva instrumentele necesare pentru
a interpreta realitatea ca sistem logic de
The knowledge of organizing the ideas,

the knowledge elements, the attempt to be
loyal to the complexity may be the great
challenges of this last century. Because as the
fractal image is auto-generated progressively
by successive iterations, having at its origins a
simple equation, the equation based on the
chaos logic and the complexity intelligence
should help the ones who learn to build
relationships between different epistemic
levels bringing several disciplines in the same
space in order to set free the knowledge from
its known borders.
The education thought in a fractal
manner4 stimulates the operatory functions,
the complexity elements, offering keyconcepts, algorithmic schemes, action patterns
etc. The teaching/learning will be interested
not so much in contents (declarative
knowledge), but mostly in methods and
procedures of learning (meta-cognitive
knowledge). At the same time with the data
avalanche that was available on the great
routes of information, we are about to impose
a new science of documenting/training that
could allow not so much the non-different
accumulation, but especially the identification
of the valid information.
Conceived as a new integrative
methodology, the transversality paradigm
offers to the ones that learn the tools needed in
22
semnificaii, ncurajndu-i s descopere, ntrun context semnificativ pentru ei, ordinea

implicit ascuns n profunzimile realului,
real neles, n sensul teoriei cuantice, ca
sum de interaciuni vehicualte de entiti
mediatoare. Trebuind, de exemplu, s
abordeze concepte de intergrani, ei se pot
folosi de noiunile dobndite n cadrul tuturor
materiilor colare. Explorarea, analiza i
prezentarea informaiei nu mai sunt inute de
barierele impuse disciplinelor tradiionale
fragmentate, ineficiente n a surprinde,
dincolo de o ordine discontinu a
fenomenelor, ordinea profund subiacent,
guvernnd evoluia realului. Demersul
transversal, fr a minimaliza rolul
disciplinelor, ofer, dimpotriv, subiectului
(lucru absolut cardinal) percepia holotropic
a universului ca manifestare a unui act de
contiin trancendent. Pentru c, n absena
acestei contiine care s mrturiseasc, prin
intermediul subiectului, despre ea nsui,
Fiina nsi este contestat. Este ceea ce
confer un rost existenial nvrii, n sensul
n care o alchimie misterioas face ca fiecare
contiin reflexiv s devin prta la
chipul totalitii transcendente, aa cum
aceasta din urm le reflect pe toate. Spiritul
nostru vine din profunzimi, situate mult
dincolo de contiina personal. Cu ct
subiectul cunosctor ptrunde mai adnc n
miezul interconexiunilor, cu att se pro-duce
apropierea lui de fundamentul universal care
leag, fractal, viaa, materia i contiina.
Realul este, potrivit teoriei cuantice, un
ansamblu indivizibil unde totul este
relaie/interconexiune, nct putem spune,
asemenea lui Pearce, c spiritul uman
reflect un univers care reflect spiritul.
Fiindc nimic din ceea ce putem percepe n
acest fel nu este eminamente real, n sensul
vulgar conferit acestui cuvnt. Este ca i cum
ne-am trezi n inima unei iluzii, care ne
nconjoar cu un imens cortegiu de aparene
i pe care, n mod aproape incontient, le
identificm, n mod eronat, cu realitatea, ca
urmare a unor sistematice deformri induse
de o incontinent instruire monodisiciplinar.
order to interpret reality as a logic

significations system, encouraging them to
discover, in a context significant to them, the
implicit order hidden in the deepness of
reality, really understood, in sense of the
quantum theory, as a sum of interactions
spread by mediating entities. For example, by
being forced to approach inter-border
concepts, they may use the notions gained in
frame of all the school matters. Exploring,
analysing and presenting the information are
not kept anymore from the borders imposed to
the
fragmented
traditional
disciplines
inefficient
in
surprising,
beyond
a
discontinuous order of the phenomena, a deep
subjacent order, governing the evolution of
reality. The transversal approach, without
minimising the disciplines role, offers, on the
contrary, to the subject (an absolute cardinal
fact) the holotropic perception of the universe
as a manifestation of a transcendent
consciousness act. Because, in the absence of
this consciousness that should confess by
means of the subject about itself. The being
itself is contested. It is what confers an
existential role to learning, meaning that a
mysterious alchemy makes each reflexive
consciousness a part of the transcendent
totality, as the last one reflects all of them. Our
spirit comes from the deepness placed beyond
the personal consciousness. The more the
knowing subject gets into the middle of the
interconnections, the more its closeness to the
universal fundament that connects in a fractal
manner life, matter and consciousness is
produced. Actually, according to a quantum
theory, reality means an indivisible ensemble
where
everything
is
relationship/interconnection so that we may
say, just like Pearce, that the human spirit
reflects a universe that reflects the spirit.
Because nothing that we can perceive like that
is eminently real in the vulgar meaning of
this word. It is like we would get up in the
heart of an illusion that surrounds us with an
immense cortege of appearance that we
unconsciously identify mistakenly with reality,
as a result of certain systematic deformations
23
Toate prejudecile legate de spaiu, de timp,

de localizarea obiectelor, de cauzalitatea
evenimentelor, tot ceea ce gndim despre
caracterul separabil al lucrurile existente n
univers, toate acestea i multe altele ne apar
(dac nu cumva i sunt) ca o continu
halucinie. O realitate stranie, profund, se
ascunde sub aceste aparene, ca o uria,
invizibil estur cosmic, cu totul altceva
dect clasicul concept de materie, de fapt o
vast gndire, pe care, iat, dup mai bine de
o jumtate de secol, tiinele, deopotriv cu
artele i miturile moderne, ncep s o
neleag i ne invit la un nou gen de
reflecie, altul dect cel con-sacrat prin
tradiie. Realitatea observabil, deopotriv cu
reflexele ei n contiina noastr, nu este dect
un ansamblu de cmpuri i interconexiuni.
Aceast ordine subiacent a realului, de unde
rezult tot ceea ce perecepem, la limita
simurilor, nu este, n ultim instan, dect
manifestarea unui invariant global de
simetrie, cum att de concis l-au denumit
fizicienii, Educaia gndit fractal stimuleaz
funciile
operatorii,
elementele
complexificrii, oferind concepte-cheie,
scheme algo-ritmice, pattern-uri de aciune
.a.m.d. Predarea/nvarea se va interesa nu
att de coninuturi (cunotine declarative),
ct mai ales de metode i proceduri de
nvare (cunotine metacognitive). O dat
cu avalana de date, disponibil pe marile
rute ale infomaiei, se impune o nou tiin a
documentrii/ instruirii care s permit nu
att acumularea indistinct, ct mai ales
identificarea informaiei viabile.
Opacitatea la valoare i absena
spiritului
critic,
care
obstrueaz
(inter)conexiunile
productive,
vor
fi,
probabil, obstacolele cele mai greu de
escaladat ntr-o vreme n care tot ceea ce a
conceput ingeniozitatea minii omeneti va fi
mai devreme sau mai trziu accesibil pe
ecran,
iar
formatul
(mega)hipertext,
modalitatea susceptibil de a deveni n timp o
necesitate. Organizarea i ierarhizarea
datelor, ntr-o concepie optim, suficient de
intuitiv i ergonomic, care s-i permit
induced by an incontinent mono-disciplinary

training. All the prejudices related to space,
time, localizing objects, events causality,
everything we think about the separable
feature of the things that exist in the universe,
all of these and many others seem to be
(maybe they really are) a continue
hallucination. A strange, deep reality hides
under these appearances, like a huge, invisible
cosmic tissue, totally different from the classic
concept of matter, actually a vast thinking that
after more than half a century the sciences, the
arts and the modern myths start to understand
and invite us to a new kind of reflection
different from the one consecrated by
tradition. The noticeable reality and also its
reflexes in our consciousness is only an
ensemble of fields and interconnections. This
subjacent order of reality, from where results
everything we perceive at the sense border is,
in the last instance, only the manifestation of
an invariant global of symmetry, as it was
precisely called by the physicians. The
education though in a fractal manner
stimulates the operatory functions, the
complexity elements offering key-concepts,
algorithmic schemes, action patterns etc.
Teaching/learning will represent an interest
not only for the contents (declarative
knowledge), but mostly on method and
procedures of learning (meta-cognitive
knowledge). At the same time with the data
avalanche that was available on the great
routes of information, we are about to impose
a new science of documenting/training that
could allow not so much the non-different
accumulation, but especially the identification
of the valid information.
The opacity to value and the absence
of the critical spirit that obstructs the
productive (inter)connections will probably be
the most hard to climb obstacles in a time
when everything conceived by the creativity of
the human mind will be sooner or later
accessible on the screen and the
(mega)hypertext format, the way liable to
become in time a necessity. Organizing and
ranking the data in an optimal, intuitive
24
utilizatorului-elev accesul rapid la informaia

semnificativ, se vor dovedi, n acest caz
obiective majore. Tot astfel cum, noile
practici de lectur vor obliga pedagogia
lecturii s produc noi strategii de consum
cultural de natur s previn efectele
destructurante (provocate fie de impunerea
unui model cultural unic prin alienare,
depersonalizare i omogenizarea stilurilor de
gndire, fie de abandonarea reperajului
comun i exacerbarea identitii), dar i s
stimuleze instituirea unui nou mod de
comunicare, de con-strucie colectiv a
cunoaterii, prin schimbul de informaii, de
experien i expertiz (Ann Goldgar, 1995).
Nu se pune problema de a sanciona
tehnologiile hipertextuale, care impun o
lectur interactiv, inhibnd ineriile textului
tradiional, ci dimpotriv, de a nva i a-i
ajuta pe cei ce nva s le st-pneasc,
pentru a prentmpina primejdia evazionist,
substituirea realului cu fantasmele unei lumi
himerice, asimilarea la ntmplare a
informaiei (efectul autodidactului lui
Sartre), informaia-drog, xenofilic i snoab
etc, tot attea cntece de siren care adorm
vigilena i anihileaz spiritul creativ.
Posibilitile de deriv ale lecturii n modul
hipertext sunt, cum se vede, la fel de
numeroase ca i avantajele pe care ni le ofer.
Pentru c, ntr-o civilizaie n care ecranul
interconecteaz sute de milioane de oameni
ntr-o vast reea neuronal, inconfortul de
lectur generat de absena expertizei lecturii
virtuale conduce la frustrare i irosirea inutil
a resurselor de timp i intelectuale.
Prin urmare, nu ntmpltor se
vorbete, n prezent, i se va vorbi, cu att
mai mult, n viitor despre necesitatea unei
educaii n timp fractal, ca o replic ferm
ndreptat mpotriva unui nvmnt strict
programat, divizat temporal, pe discipline i
niveluri de colaritate, incompatibil cu
abordrile de tip sistemic, inter i
transdisciplinar, n genere bazate pe
complexitate i logica haosului.
enough and ergonomic conception that would

allow the pupil-user to have quick access to
the significant information will prove to be
major objectives in this case. In the same way
as the new lecture practises will force the
lecture pedagogy to produce new strategies of
cultural consume liable to prevent the
destructing effects (provoked either by
imposing a unique cultural mode by
alienating,
depersonalization
and
homogenizing the styles of thinking, or by
leaving the common spotting and exacerbating
the identity), but also to stimulate the
institution of a new way of communication,
collective construction of knowledge, by
exchange of information, experience and
expertise (Ann Goldgar, 1995). We are not
talking about sanctioning the hyper-textual
technologies that impose an interactive lecture,
inhibiting the inertias of the traditional text
but, on the contrary, to learn and to help the
ones who learn to dominate them in order to
prevent the absentee danger, the substitution
of reality with the ghosts of a chimerical
world, assimilating at random the information
(Sartres autodidact effect), the xenophile,
snob drug-information etc, the same number
of mermaid songs that put vigilance to sleep
and annihilate the creative spirit. The deriving
possibilities of the lecture in the hyper-text
way are, as it is seen, as numerous as the
advantages it offers us. Because, in a
civilization where the screen interconnects
hundreds of millions of people in a vast
neuronal network, the lecture discomfort
generated by the absence of the expertise of
the virtual lecture leads to frustration and
useless waste of the intellectual and time
resources.
As a consequence, nowadays, we do
not talk and will not talk in future randomly
about the necessity of an education in fractal
time, as a firm line directed against a strictly
programmed, timely divided on disciplines
and school levels educational system that is
incompatible with the systemic, inter and
trans-disciplinary approaches generally based
on complexity and on chaos logic.
25
Atractorul straniu (strange atractor) este o figur definind ansamblul traiectoriilor unui sistem supus unei micri haotice,
nvedernd o ordine ascuns, subiacent, un spaiu de faze n haosul determinist (non-aleatoriu). El posed o structur
fractal, invariabil, indiferent de scara la care este privit. Termenul a fost, probabil, utilizat pentru prima dat ntr-un articol
intitulat On the nature of turbulence, semnat de David Ruelle i Floris Takens. n prezent, exist perspective promitoare
privind posibilitatea simulrii activitii neuro-dinamice a creierului uman, pornind de la noi ipoteze viznd teoria haosului i
fractalii. Exist convingerea c pot fi, astfel, simulate, prognosticate i influenate, de o alt manier, actele de gndire,
procesele psihologice complexe i, bineneles, sporite ansele educaiei.
Termenul fractal (din lat. fractus > ceea ce este spart, rupt, fracturat) a fost inventat de matematicianul B. Mandelbrot (The Fractal
Geometry of Nature. W. H. Freeman and Company, 1982) pentru a desemna un tip de obiecte definite ca iregulate, diferite de figurile
euclidiene precum dreapta sau cercul. Geometria fractal este, n fapt, o teorie abstract. Un fractal conine, la diferite niveluri, motivul unei
forme ori funcii, al unei entiti date. Acest motiv recurent n interiorul unitilor mai mici, reproduce motivul unitii de ansamblu. Fractalii
ajut la reprezentarea de obiecte naturale com-plexe : muni, nori, linii de coast fulgere, conglomerate galactice .a. Tot astfel, fractalii
intervin n cadrul teoriei haosului determinist cu aplicaii n diverse domenii, ntre care i educaia n sensul n care fenomene de genul
dinamicii educaiei pot fi descrise printr-o figur fractal. n demersul nostru, conceptul de fractal este folosit nu att n accepiunea sa
mate-matic, ct mai ales n sens metaforico-filozofic
The strange attractive feature is a figure that defines the ensemble of the trajectories of a system liable to a chaotic
movement, proving a hidden, subjacent order, a phases space in the determinist (non-aleatory) space. It owns a fractal,
invariable structure, no matter the scale we regard it. The term was used probably for the first time in an article named On the
nature of turbulence, signed by David Ruelle and Floris Takens. Nowadays, there are promising perspectives regarding the
possibility to simulate the neuro-dynamic activity of the human brain, starting from new hypotheses related to the chaos
theory and to fractals. There is the belief that we may be able to simulate, foresee and influence thus in another manner the
acts of thinking, complex psychological processes and, of course, to increase the education chances.
The fractal term (from lat. fractus > that is broken, fractured) was invented by the mathematician B. Mandelbrot (The Fractal
Geometry of Nature. W. H. Freeman and Company, 1982) in order to assign a type of objects defined as irregular, different from the
Euclidian figures such as the straight line or the circle. Fractal geometry is actually an abstract theory. A fractal contains, at different levels,
the reason of a shape or function, of a given entity. This recurrent reason inside the smaller unities reproduces the reason of the ensemble
unity. The fractals help the representation of complex natural objects: mountains, clouds, lightening lines, galactic conglomerates etc. In the
same way, the fractals interfere in frame of the determinist chaos theory having applications in different fields, between which there is also
the education, meaning that phenomena such as the education dynamics may be described by a fractal figure. In our approach, the fractal
concept is used not so much in its mathematical acceptation, but mostly in a metaphoric-philosophic meaning.
26

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Analele Universitii Constantin Brncui din Trgu Jiu, Seria tiine ale Educaiei, Nr.

TEORIA HAOSULUI N EDUCAIE,

THE CHAOS THEORY IN EDUCATION,

COMPLEXITY AND CHAOS-

Dr. Mihai NEBUNU

PhD Mihai NEBUNU

Cuvinte cheie: system, coal, complexitae,

Key words: system, school, complexity, chaos,

The process of unifying the knowledge

frunze, volutele unei funii de fum, sau

an effect of the great numbers law), but to a

, where is a time specific to the chaotic

lege de tipul : e , unde este un timp

Rezult c ceea ce, n genere, omul de

rather explained by the unpredictability notion,

creierul nostru. Dac ar fi astfel, cunoaterea

of the development of these processes could

interaciuni cu mediul, ceea ce presupune destructurarea lor. Logica/dialectica haosului

are disturbed by variations of energy provoked

neorealismului postmodern, lumea este ceea

of the psycho-pedagogical models, techniques

ei, E. Morin este cel care propune, n

the junction of certain iconoclast orientations

imprevizibile. Ea este cea care face dup o

behaviour of system, determined especially by

Noile magistrale ale informaiei i

culture and education centre a sui-generis

In common use, the syntagm denotes an

haosului. Orict se strduiete propaganda

card, one fact is certain: almost everybody

logo-terapeutici) care s vindece disfunciile

a logo-catharsis (or a logo-therapy) that could

printre cauzele majore ale disperrii unei lumi

applying the basic reforms after the 90. In the

centrrii educaiei pe cel ce nva, formatorii

the trainers transformed in illusions merchants,

mod absolut aleatoriu, ne apar ca fiind

feature3. On the other hand, none of the things

proceselor instruirii pe fondul teoriei haosului

institutions and brings essential changes at the

4. Pentru o educaie ce leag fractal

The knowledge of organizing the ideas,

semnificaii, ncurajndu-i s descopere, ntrun context semnificativ pentru ei, ordinea

order to interpret reality as a logic

Toate prejudecile legate de spaiu, de timp,

induced by an incontinent mono-disciplinary

utilizatorului-elev accesul rapid la informaia

enough and ergonomic conception that would

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