99 found
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  1. Order out of Chaos.Ilya Prigogine & Isabelle Stengers - 1985 - British Journal for the Philosophy of Science 36 (3):352-354.
  2.  56
    Thinking with Whitehead: a free and wild creation of concepts.Isabelle Stengers - 2011 - Cambridge, Mass.: Harvard University Press.
    Alfred North Whitehead has never gone out of print, but for a time he was decidedly out of fashion in the English-speaking world. In a splendid work that serves as both introduction and erudite commentary, Isabelle Stengersâe"one of todayâe(tm)s leading philosophers of scienceâe"goes straight to the beating heart of Whiteheadâe(tm)s thought. The product of thirty yearsâe(tm) engagement with the mathematician-philosopherâe(tm)s entire canon, this volume establishes Whitehead as a daring thinker on par with Gilles Deleuze, Felix Guattari, and Michel Foucault. Reading (...)
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  3.  49
    Power and Invention: Situating Science.Isabelle Stengers - 1997 - Univ of Minnesota Press.
    Concerned with the interplay between science, society, and power, Isabelle Stengers offers a unique perspective on the power of scientific theories to modify society, and vice versa. 9 diagrams.
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  4.  23
    Cosmopolitics I.Isabelle Stengers - 2010 - Univ of Minnesota Press.
    "Isabelle Stengers presents us with a new way of understanding a remarkably diverse range of sciences and their relation to a material and living world. Playing with a position both inside the practices that constitute and transform science and outside the sciences as their mode of conceptualization, Stengers explores the limits, constraints, and inventions that fuse modern science and contemporary society." Elizabeth Grosz --.
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  5.  11
    La nouvelle alliance: métamorphose de la science.Ilya Prigogine & Isabelle Stengers - 1979 - Editions Gallimard.
    La science classique s'est trouvée associée à un désenchantement du monde. C'est la leçon que Jacques Monod entendait tirer des progrès de la biologie : "L'ancienne alliance est rompue. L'homme sait enfin qu'il est seul dans l'immensité indifférente de l'Univers d'où il a émergé par hasard." Notre science n'est plus ce savoir classique, nous pouvons déchiffrer le récit d'une "nouvelle alliance". Loin de l'exclure du monde qu'elle décrit, la science retrouve comme un problème l'appartenance de l'homme à ce monde. Les (...)
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  6.  33
    The Invention of Modern Science (translation).Daniel W. Smith & Isabelle Stengers (eds.) - 2000 - Minneapolis: University of Minnesota Press.
    "The Invention of Modern Science proposes a fruitful way of going beyond the apparently irreconcilable positions, that science is either "objective" or "socially constructed." Instead, suggests Isabelle Stengers, one of the most important and influential philosophers of science in Europe, we might understand the tension between scientific objectivity and belief as a necessary part of science, central to the practices invented and reinvented by scientists."--pub. desc.
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  7. The cosmopolitical proposal.Isabelle Stengers - 2005 - In Bruno Latour & Peter Weibel (eds.), Making Things Public. MIT Press. pp. 994--1003.
     
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  8.  22
    Cosmopolitics Ii.Isabelle Stengers - 2011 - Univ of Minnesota Press.
    Originally published in French in seven volumes, Cosmopolitics investigates the role and authority of the sciences in modern societies and challenges their claims to objectivity, rationality, and truth. Cosmopolitics II includes the first English-language translations of the last four books: Quantum Mechanics: The End of the Dream, In the Name of the Arrow of Time: Prigogine’s Challenge, Life and Artifice: The Faces of Emergence, and The Curse of Tolerance. Arguing for an “ecology of practices” in the sciences, Isabelle Stengers explores (...)
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  9.  5
    Entre le temps et l’éternité.Ilya Prigogine & Isabelle Stengers - 1988
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  10. Introductory Notes on an Ecology of Practices.Isabelle Stengers - 2005 - Cultural Studeis Review 11 (1):183-196.
    Prepared for an ANU Humanities Research Centre Symposium in early August 2003, these notes may be considered as a comment on Brian Massumi’s proposition that ‘a political ecology would be a social technology of belonging, assuming coexistence and co-becoming as the habitat of practices’.
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  11.  48
    Putting Problematization to the Test of Our Present.Isabelle Stengers - 2021 - Theory, Culture and Society 38 (2):71-92.
    At the end of his life, Michel Foucault wrote of ‘problematization’ as what he had done all along. Yet some commentators see a ‘new’ Foucault emerging together with this term. This essay accepts the last hypothesis and connects it with the French scene, where problematization was already familiar, and its use under tension. Starting with Bachelard, problematization was related with a polemic epistemological stance, but its reprise by Gilles Deleuze turned it into an affirmative theme dramatizing the creation of problems. (...)
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  12.  10
    L'invention des sciences modernes.Isabelle Stengers - 1993 - Editions La Découverte.
    Depuis qu'elles existent, les sciences dites exactes se prétendent différentes des autres savoirs. Comment comprendre cette prétention? Faut-il, à la manière des épistémologues anglo-saxons ou de Karl Popper, tenter d'identifier les critères qui la justifient? Peut-on, suivant le modèle nouveau des études sociales des sciences, y voir une simple croyance? Ce livre propose un dépassement fructueux de l'opposition, apparemment irréconciliable, entre ces deux approches des sciences. Et si la tension entre objectivité scientifique et croyance était justement constitutive des sciences, enjeu (...)
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  13. Introductory Notes on an Ecology of Practices.Isabelle Stengers - 2013 - Cultural Studies Review 11 (1).
    Prepared for an ANU Humanities Research Centre Symposium in early August 2003, these notes may be considered as a comment on Brian Massumi’s proposition that ‘a political ecology would be a social technology of belonging, assuming coexistence and co-becoming as the habitat of practices’.
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  14.  81
    Women Who Make a Fuss: The Unfaithful Daughters of Virginia Woolf.Isabelle Stengers & Vinciane Despret - 2014 - Univocal Publishing.
    Virginia Woolf, to whom university admittance had been forbidden, watched the universities open their doors. Though she was happy that her sisters could study in university libraries, she cautioned women against joining the procession of educated men and being co-opted into protecting a “civilization” with values alien to women. Now, as Woolf's disloyal daughters, who have professional positions in Belgian universities, Isabelle Stengers and Vinciane Despret, along with a collective of women scholars in Belgium and France, question their academic careers (...)
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  15.  19
    Comparison as a Matter Of Concern.Isabelle Stengers - 2019 - Common Knowledge 25 (1-3):176-191.
    The question of universalism versus relativism is often taken to be a matter of critical reflexivity. This article attempts to present the question instead as a matter of practical, political, and always situated concern. The attempt starts from consideration of modern experimental sciences. These sciences usually serve as the stronghold for universalist claims and as such are a target of relativism. It is argued here that the specificity of these sciences is not a method but a concern. To be able (...)
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  16.  56
    A Constructivist Reading of Process and Reality.Isabelle Stengers - 2008 - Theory, Culture and Society 25 (4):91-110.
    Throughout much of his writing, Whitehead outlines a critique of what he termed the `bifurcation of nature'. This position divides the world into objective causal nature, on the one hand, with the perceptions of subjects on the other. On such a view, truth lies in a reality external to such subjects and it is the task of science to deliver clear and immediate access to this realm. Further, judgments about this external reality are the province of human subjects and it (...)
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  17. Wondering About Materialism: Diderot’s Egg.Isabelle Stengers - 2011 - In Levi R. Bryant, Nick Srnicek & Graham Harman (eds.), The Speculative Turn: Continental Materialism and Realism. re. press.
  18.  95
    Comparison as a matter of concern.Isabelle Stengers - 2011 - Common Knowledge 17 (1):48-63.
    The question of universalism and relativism is often taken to be a matter of critical reflexivity. This article attempts to present the question instead as a matter of practical, political, and always-situated concern. The attempt starts from the consideration of modern experimental sciences. These sciences usually serve as the stronghold for universalist claims and as such are a target of relativism. It is argued that the specificity of these sciences is not a method but a concern. To be able to (...)
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  19.  20
    Speculative Empiricism: Revisiting Whitehead.Didier Debaise, Isabelle Stengers & Tomas Joseph Weber - 2017 - Edinburgh: Edinburgh University Press. Edited by Tomas Weber.
    A radically new philosophy of experience and speculation, based on a reading of Whitehead's Process and Reality. Can experience be thought systematically without transforming the richness of the world as it is lived into reductive philosophical generalities? Can the method of empiricism ever be reconciled with a method of systematic cosmological speculation? Didier Debaise's reading of Whitehead shows clearly what a philosophy that makes this possible looks like, how it works and what is at stake. He focuses in on Whitehead's (...)
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  20.  13
    Réactiver le sens commun: lecture de Whitehead en temps de débâcle.Isabelle Stengers - 2020 - Paris: Éditions La Découverte.
  21. Deleuze and Guattari's last enigmatic message.Isabelle Stengers - 2005 - Angelaki 10 (2):151 – 167.
    (2005). Deleuze and Guattari's Last Enigmatic Message. Angelaki: Vol. 10, continental philosophy and the sciences the french tradition issue editor: andrew aitken, pp. 151-167.
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  22.  61
    Relearning the Art of Paying Attention: A Conversation.Martin Savransky & Isabelle Stengers - 2018 - Substance 47 (1):130-145.
    The first question I wanted to ask you has to do with the manner in which you do philosophy, in the sense that the concepts that you create, develop and experiment with, always resist the temptation to tell others what to do. In fact, at the very beginning of your “The Cosmopolitical Proposal”, you begin with a question that I think resonates with this. You write: “How can we present a proposal intended not to say what is, or what ought (...)
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  23.  47
    William James: an ethics of thought.Isabelle Stengers & Andrew Goffey - 2009 - Radical Philosophy 157.
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  24.  8
    Les concepts scientifiques: invention et pouvoir.Isabelle Stengers & Judith E. Schlanger - 1989
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  25.  13
    Penser avec Whitehead: une libre et sauvage création de concepts.Isabelle Stengers - 2002
    L'ambition de ce livre, et elle est grande, est de faire vivre à son lecteur, qu'il soit ou non philosophe, le trajet fulgurant qui, en quelques années, a transformé le mathématicien Alfred North Whitehead en philosophe spéculatif. De la pierre grise que je vois là jusqu'à la création du Dieu qu'exige la cohérence spéculative, il s'agit bel et bien de cette " libre et sauvage création de concepts " associée à la philosophie anglaise par Deleuze et Guattari dans Qu'est-ce que (...)
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  26.  14
    Civiliser la modernité?: Whitehead et les ruminations du sens commun.Isabelle Stengers - 2017 - Dijon: Les Presses du réel.
    Dans cet essai qui privilégie la joie d'une pensée insoumise plutôt que la dénonciation, Isabelle Stengers prend le relais d'Alfred North Whitehead lorsque, diagnostiquant le "déclin de la civilisation moderne", celui-ci assigna à la philosophie la tâche de "souder le sens commun avec l'imagination". Face aux prétentions à déterminer ce que nous avons le droit de savoir, elle cherche à donner force à ce que nous savons. Face aux oppositions doctrinales prédatrices qui démembrent le sens commun, elle affirme la philosophie (...)
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  27.  26
    L’insistance des possibles.Didier Debaise & Isabelle Stengers - 2016 - Multitudes 65 (4):82.
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  28.  25
    Another Look: Relearning to Laugh.Isabelle Stengers - 2000 - Hypatia 15 (4):41-54.
    It may be that denouncing the ideals of objectivity or neutrality associated with the sciences leads us into a trap: that of accepting, in order to criticize it, that there would be a common identity for the many ways to produce science. Learning to laugh, we choose to laugh with and laugh at. But we accept the risk of being interested, that is, of giving up the position of a judge.
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  29.  85
    Résister à Simondon ?Isabelle Stengers - 2004 - Multitudes 4 (4):55-62.
    In this article, Isabelle Stengers questions the sudden receptivity that now accompanies the rediscovery of Simondon ’s thought. Rejecting an aura of piety which threatens to surround his work, she warns us not to take « transindividuality » for an empty word, nor for a theoretical panacea; instead we should see it as an immanent vector of perplexity, an invitation to construct experimental practices and collective agencies - a tool for empowerment.
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  30.  51
    Thinking with Whitehead and Deleuze: a Double Test.Isabelle Stengers & Keith Robinson - 2009 - In Keith A. Robinson (ed.), Deleuze, Whitehead, Bergson: Rhizomatic Connections. Palgrave-Macmillan. pp. 28--44.
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  31.  52
    Another Look: Relearning to Laugh.Isabelle Stengers & Penelope Deutscher - 2000 - Hypatia 15 (4):41 - 54.
    It may be that denouncing the ideals of objectivity or neutrality associated with the sciences leads us into a trap: that of accepting, in order to criticize it, that there would be a common identity for the many ways to produce science. Learning to laugh, we choose to laugh with and laugh at. But we accept the risk of being interested, that is, of giving up the position of a judge.
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  32.  4
    Dialog mit der Natur: neue Wege naturwissenschaftlichen Denkens.Ilya Prigogine & Isabelle Stengers - 1986
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  33.  10
    La fin des certitudes: temps, chaos et les lois de la nature.Ilya Prigogine & Isabelle Stengers - 1996 - Odile Jacob.
    Le prix Nobel de chimie montre comment ses résultats les plus récents en physique théorique lui permettent de résoudre les problèmes qui rendent invraisemblables, malgré leur succès retentissant, tant la physique classique que la mécanique quantique : le paradoxe du temps et le paradoxe quantique. ©Electre 2021.
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  34.  90
    Diderot's Egg: Divorcing Materialism from Eliminativism.Isabelle Stengers - 2007 - Radical Philosophy 144:7-15.
  35.  65
    Introduction: Contexts for a Comparative Relativism.Casper Bruun Jensen, Barbara Herrnstein Smith, G. E. R. Lloyd, Martin Holbraad, Andreas Roepstorff, Isabelle Stengers, Helen Verran, Steven D. Brown, Brit Ross Winthereik, Marilyn Strathern, Bruce Kapferer, Annemarie Mol, Morten Axel Pedersen, Eduardo Viveiros de Castro, Matei Candea, Debbora Battaglia & Roy Wagner - 2011 - Common Knowledge 17 (1):1-12.
    This introduction to the Common Knowledge symposium titled “Comparative Relativism” outlines a variety of intellectual contexts where placing the unlikely companion terms comparison and relativism in conjunction offers analytical purchase. If comparison, in the most general sense, involves the investigation of discrete contexts in order to elucidate their similarities and differences, then relativism, as a tendency, stance, or working method, usually involves the assumption that contexts exhibit, or may exhibit, radically different, incomparable, or incommensurable traits. Comparative studies are required to (...)
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  36.  33
    Experimenting with What is Philosophy?Isabelle Stengers, Casper Bruun Jensen & Kjetil Rödje - 2010 - In Casper Bruun Jensen & Kjetil Rødje (eds.), Deleuzian intersections: science, technology, anthropology. New York: Berghahn Books.
  37.  4
    Pour en finir avec la tolérance.Isabelle Stengers - 1997 - Editions La Découverte.
    De longue date, les sciences dites " humaines et sociales " ont eu l'ambition d'appliquer à leurs objets les mêmes critères de rigueur scientifique que les sciences dites " exactes ". Mais les hommes et les sociétés sont des " objets " bien différents des neutrinos ou des bactéries, et les pratiques scientifiques, quand elles prétendent s'y appliquer, subissent une redoutable transformation : armé de concepts - croyance, motivation, opinion, habitude et même culture -, le scientifique rationnel cherche à se (...)
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  38.  51
    Penser les sciences par leur milieu.Isabelle Stengers - 2003 - Rue Descartes 41 (3):41-51.
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  39.  20
    The Doctor and the Charlatan.Isabelle Stengers - 2003 - Cultural Studies Review 9 (2):11-36.
    We all know, in fact we are sure, that our medical practices are very different from those in the times of Molière or of Louis XVI. In one way or another medicine has today become ‘modern’ in the same way as the whole set of knowledges and practices that call themselves rational. This is obvious, but I would like to interrogate this obviousness. Not to debunk it so as to show that beyond these appearances nothing has changed, but in order (...)
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  40.  56
    Whitehead’s Account of the Sixth Day.Isabelle Stengers - 2010 - Process Studies 39 (2):377-378.
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  41.  22
    Reinstituting Nature: A Latourian Workshop.Didier Debaise, Pablo Jensen, Pierre Montebello, Nicolas Prignot, Isabelle Stengers & Aline Wiame - 2015 - Environmental Humanities 6 (1):167-174.
    Translator's introduction : At the end of July 2014 there was a week-long workshop held at the Ecole des Mines in Paris, Bruno Latour's former work-place. This was a final workshop, convened by Latour's project, An Inquiry into Modes of Existence, which was not only a book, but a website that was an experiment in interactive metaphysics that had been going on for four years. About 30 participants gathered to workshop and rewrite some key contested areas that had been challenged (...)
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  42. Faire avec Gaïa: pour une culture de la non-symétrie.Isabelle Stengers - 2006 - Multitudes 24.
    Nature always refers to something inasmuch as it relates to something else. This « something else » is highly variable. The role of Nature as the respondent of judgements which are both hierarchical and moral is always present in modern science, without thereby being deducible from modern science. Today it presents new contrasts, new oppositions which involve multiple natures, interlinked and historical, which does not result in anything like a neutral Nature. The best example, linked to the idea of Gaia, (...)
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  43.  6
    Au nom de la flèche du temps: le défi de Prigogine.Isabelle Stengers - 1997 - Le Plessis-Robinson: Les Empêcheurs de penser en rond.
    En ce XXe siècle, où la physique s'est identifiée à la science révolutionnaire par excellence, l'œuvre passionnée d'Ilya Prigogine constitue une singulière anomalie. Anormale parce qu'elle prend le parti du monde des phénomènes physiques contre le pouvoir de la théorie, jugé abusif ; mais anormale aussi par sa longue obstination à une époque où la rapidité fait foi. Le combat avait commencé au début des années soixante, sur un mode mineur : Prigogine demandait à ses collègues de reconnaître qu' " (...)
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  44.  7
    La vie et l'artifice: visages de l'émergence.Isabelle Stengers - 1997 - Le Plessis-Robinson: Les Empêcheurs de penser en rond.
    La vie a-t-elle émergé de la matière? Et dans ce cas, comprendre le vivant signifie-t-il le réduire à un ensemble particulier d'interactions physico-chimiques? Et comprendre l'expérience psychique, est-ce la réduire à l'activité de populations neuronales enchevêtrées? Le premier visage proposé par la question de l'émergence de la vie est celui de l'affrontement entre les conquérants de la réduction et les défenseurs de la différence qualitative entre le tout et ses parties. Visage polémique, affichant l'arrogance et les prétentions qui dominent l'écologie (...)
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  45.  4
    Bruno Latour.Isabelle Stengers - 2023 - Common Knowledge 29 (3):283-308.
    This memorial to Latour is not an appraisal of his fifty-year research career but the report of a traveling companion with a story to share about the apparent lack of continuity, the sudden, unapologetic, unprincipled changes of position, with which he surprised or scandalized his colleagues and readers. In the first place, was he a sociologist, an anthropologist, a philosopher? Though he did not make lasting commitments of that kind, he did make deeper ones that did not change—above all, never (...)
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  46.  15
    Résister à l’amincissement du monde.Didier Debaise & Isabelle Stengers - 2021 - Multitudes 85 (4):129-137.
    Certains usages de l’abstraction et une certaine peur d’être dupe régissent nos rapports au monde dans le cadre des épistémologies et des politiques de la modernité. La notion de planétarité contribue-t-elle à amincir notre monde, ou à l’épaissir? Comment l’inscrire au sein d’agencements collectifs qui aident à cultiver une confiance, précondition au développement de pratiques et de savoir collectifs?
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  47. Do We Know How to Read Messages in the Sand?Isabelle Stengers - 1995 - Diogenes 43 (169):179-196.
    Let us begin by making a rather obvious remark: the meaning of the question of ‘what we do not know’ varies according to whether or not the word “yet” is explicitly or implicitly included. It comes as no surprise that it should be in physics, the science in which, ever since Galileo and Newton, the quest for knowledge has been so amply and unexpectedly rewarded, that we find the most dramatic examples of both possibilities: one in which theory points to (...)
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  48. Médecin et sorciers, coll. « Les Empêcheurs de penser en rond. Déjà classique ».Tobie Nathan & Isabelle Stengers - 2001 - Revue Philosophique de la France Et de l'Etranger 191 (1):128-128.
     
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  49. Hondon Sok Ui Chilso.I. Prigogine, Isabelle Stengers & Ki-P. Ung Yu - 1990 - Minumsa.
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  50. Order Out of Chaos Man's New Dialogue with Nature /Ilya Prigogine and Isabelle Stengers ; Foreword by Alvin Toffler. --. --.I. Prigogine & Isabelle Stengers - 1984 - Bantam Books, 1984.
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