For Morin

In the societies dominated for organic solidarity it has a reduction of this collective conscience because the individuals are differentiated. Therefore, in these last ones, in opposition to the first ones, it occurs a weakness of the collective reactions against the breaking of the social prohibitions and has, especially, a bigger edge in the individual interpretation of the social imperatives. (Durkheim) the taking of conscience of our terrestrial roots and our planetary destination is a condition necessary to carry through the humanity and to civilize the Land. In this direction the terrestrial reenraizamento is in same itself a purpose.

Everything is on: the elaboration of our terrestrial purposes needs the knowledge and recognition cosmic ours dasein, of our terrena identity, our antropolgica condition, the planetary age of iron. (MORIN, Edgar. (Anne Brigitte Kern). Land-native land, CAP. IV? p 105) the life is a beam of resultant emergent qualities of the process of interactions and organization between the parts and all; this emergent beam retroacts on the parts, interactions, processes, partial and global had produced that it.

(MORIN, Edgar. Science with conscience, CAP. 5? p 261 and 262) For Morin, we discover that we have a habitat that in them it is consubstancial: our matrix, the Land. To our eyes, the concepts of ‘ ‘ Terra’ ‘ of ‘ ‘ Natureza’ ‘ they form one all. Thus ‘ ‘ The man is in the nature; the nature is in homem’ ‘. Durkheim also defends the primate of the society on the individual where the societies have historical priority on the individuals and where the societies have logical priority on the individuals, because if solidarity mechanics it precedes organic solidarity, not if it can explain the social differentiation from the individuals, therefore the individuality conscience cannot exist before organic solidarity of the division of the social work.