When we talk here about "Human
Phenomenon" we are referring specifically to aspects of the work of
Teilhard de Chardin (1881-1955) with that title.
Teilhard de Chardin was a paleontologist,
philosopher, theologian French Jesuit. One of his best known works in
Paleontology occurred in 1929 with the discovery of Homo pequinensis. He has published around 400 scientific papers.
Teilhard de Chardin was one of the forerunners
of interdisciplinarity and transdisciplinarity to correlate various fields of
study in their writings transversely. In "The Phenomenon of Man"
speech he makes use of biological, anthropological, historical discourse, and
even religious discourse about the "human."
In this work the author was also a forerunner
of the concept of Complexity and Complex Thinking and Systems Thinking. He also
made use of the term "Gaia" in a sense similar to what would later
set the "Gaia Theory" of James Lovelock about the planet Earth like a
living organism.
Thus, Teilhard de Chardin has built an
interdisciplinary and transdisciplinary discourse about the human phenomenon.
This discourse also includes notions about the nervous system connected to the
discourse on human phenomenon.
Before that, it may be appropriate to speak of
"discourse" and "neurodiscourse."
The term "discourse" can be used in
many ways. Here we are not doing the colloquial use of the term, but the sense
intermediate between philosophy and linguistics.
For Greek Philosophy “discourse”, in a larger sense
than "speech", refers to the Logos.
The most common meaning given to the term "logos" has been “to study"
or "the knowledge about something”. However, the Greek word "logos"
primarily means "speech" in the dynamic sense of “discourse”. So, for example, we can see in the Gospel of
John the use of the term "logos" being translated as "word"
or even in some languages as “verb”.
Thus, "logos" about something means
"The discourse about a particular subject." So all the
"technology" that we know are "speeches" or “discourses” about
some "specialty".
In Greek philosophy that speech involves a
"discursive knowledge" that can be established by a succession of reasons,
or a logical succession that is different of the knowledge that is only a
legacy by tradition or by some kind of intuition.
We do not mean that the suffix "logy"
can only be used in this condition, but we want to emphasize the dynamic aspect
that gets to be understood as "discourse." The discourse implies a
"text", a structured speech that has certain goals and that is
included in a "context".
There are many studies and discussions about
various aspects of the discourse. As, for example, several forms of analysis of
discourse. Among these is known the
study of Michel Foucault about the discourse, not necessarily accepted by all
scholars.
Anyway, our focus is not exclusively about
discussing what constitutes discourse analysis in all its aspects, but stressed
that there is a "neurodiscourse" about the human phenomenon.
If there are discourses constructed differently,
there may be a "neurodiscourse" that is structured from notions of
neuroscience and neurology and has something specific to say about the human phenomenon,
from Teilhard de Chardin, or from "knowledge-discourse" originated
from neuroscientific paradigms.
