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the realm of interaction between nature and society, within whose boundaries human intellectual activity becomes the primary, decisive factor in development. (Among the other terms with the same meaning are “technosphere,” “anthroposphere,” and “sociosphere.”)

In the early 20th century, P. Teilhard de Chardin and E. Le Roy introduced the concept of the noosphere as an ideal, “thinking” membrane that envelopes the earth and that takes shape with the rise and development of human consciousness. V. I. Vernadskii gave the term a materialist content when he described the noosphere as the biosphere’s new, highest stage, which is associated with the rise and development of mankind. By learning the laws of nature and making technological progress, man becomes a very powerful force, comparable to geological factors, and begins to exert a decisive influence on processes occurring in the part of the earth that is subject to him and, subsequently, in near-terrestrial space. Thus, earth and space are profoundly altered by man’s labor. The development of mankind as a new force transforming nature was manifested in the rise of new forms of exchange of matter and energy between society and nature and in man’s increasing biogeochemical and other influences on the biosphere.

Since its origin on the planet, the noosphere has shown a tendency toward constant expansion. Thus, it has become a special structural element of the cosmos, distinguished by its social envelopment of nature. The concept of the noosphere emphasizes the necessity for intelligent organization of the interaction between society and nature (that is, organization that meets the requirements of developing mankind). This is the opposite of an uncontrolled, rapacious attitude to this interaction, which leads to the deterioration of the environment.

Insofar as the character of society’s attitude toward nature is determined not only by the level of science and technology but also by the social system, the conscious formation of the noosphere is organically related to the rise of the communist socioeconomic formation, which creates the conditions necessary for turning the knowledge and experience accumulated by mankind into a material force that rationally transforms the natural environment.


Teilhard de Chardin, P. Fenomen cheloveka. Moscow, 1965. (Translated from French.)
Vernadskii, V. I. Khimicheskoe stroenie biosfery Zemli i ee okruzheniia. Moscow, 1965.
Priroda i obshchestvo (collection of articles). Moscow, 1968.
Nauchno-tekhnicheskaia revoliutsiia, obshchestvo. Moscow, 1973.


References in periodicals archive ?
This third level of morality, the ethic of conversion, is made necessary by the emergence of the next stage in the evolution of the noosphere, the globalized planet.
Such a noosphere implies a moral interrelationship, a moral responsibility borne by everyone, every author, and especially the theologian who purports to tell us about God and about ourselves as believing in God.
The latter complex formation can be also dissociated into different spheres: technosphere (made up of settlements, infrastructure elements, archaeological monuments, and land-use patches) (Kavaliauskas and Veteikis 2004), biologic anthroposphere (consisting of humans as alive organisms), sociosphere (expressed mainly by streams and fields of socio-economic forces), and, finally, infosphere (or noosphere, manifested through information field (Kavaliauskas 1992; Kavaliauskas and Veteikis 2004)).
I do not think it is quite the same as Teilhard de Chardin's noosphere, (40) although there does seem to be a spiritual dimension involved, at least as reflected in the renewed interest in spirituality in our time.
8) Paradise, then, is a dialectical or bi-valent mystery arising in at least two dimensions simultaneously: at once manifesting in the physical sphere of inexhaustive cosmogenesis; and then emerging within the noosphere of human consciousness.
The noosphere on a planetary level is analogous to the evolution of the cerebral cortex in humans.
71) In Blood Music the scientist doomed to experiment on his own transformed body parallels his contact with the noosphere to that of 'an initiate inspired with the breath of God in a monastery'.
Ong was already thinking about Teilhard's idea of the noosphere before he wrote his account of the evolution of visualism and the spatialization and quantification of thought in Ramus, Method, and the Decay of Dialogue.
To situate McLuhan's efforts, Ong deftly summarized key points from Teilhard's The Human Phenomenon regarding the cosmosphere, the biosphere, and the noosphere (from Greek nous or noos, signifying mind).
RAYMOND, Homesteading the Noosphere, in THE CATHEDRAL AND THE BAZAAR: MUSINGS ON LINUX AND OPEN SOURCE BY AN ACCIDENTAL REVOLUTIONARY 65, 89 (2001) ("Having established that prestige is central to the hacker culture's reward mechanisms .