What differentiates us from other living things? Which developmental path will humanity take? Above are some of questions that Chardin`s book, Phenomenon of Man, provokes readers to ponder. Chardin lays out his account of cosmology and life, as well as his opinion on humans as the last stage of development, according to his understanding of evolution. This notion reflects Chardin’s unique view on evolution, which seems like an intricate melange of science and theology. He advocates for a linear progression of evolution, for he claims that evolution inevitably and intentionally leads to complexity in organisms; separate parts of cells combine and become a whole. The resultant organism is more complex than the individual parts. He goes so far to say that species desire to acquire a nervous system and brain, leading to cerebralization, because evolution is “nothing else than the continual growth of pyschic or radial energy”. Under this new definition of evolution, humans certainly are the work of nature. Out of millions of concoctions, it is a wonder how complex beings like humans came about, since the right kinds of cells and molecules would have had to come together in a particular order, at the right time, for it to happen. In a way, due to their complexity, humans deserve distinction from other living things; controversially, Chardin’s opinion that evolution and history of life work together in a linear fashion, makes humans seem nothing more than an expected product of nature. In response to Chardin’s claim, one can argue that evolution does not necessarily direct the history of life to happen in a certain way, which means, humanity arose because its ancestors randomly happen to possess traits that were beneficial in survival. The debate of whether these traits were intentionally developed or randomly acquired seems central to analyzing Chardin’s approach of evolution.
Chardin used the term, “hominization”, which is the process of humanity becoming more human, fulfilling its potential. The potential here refers to “supreme consciousness” driven from mental and intellectual development. He introduces another interesting term, noosphere, which is an invisible layer of humankind’s mental and spiritual state. According to Chardin, our developmental pathway is beyond physicality, but includes spirituality and mentality. Humans are complex and different from other species because of their psychosocial activities. Chardin shares a similar philosophy with Bernal’s, in that they both believe in transcending physical evolution to achieve an advanced life. What is interesting in Chardin’s philosophy is that he does not wish humans to focus too much on individualism, but encourages everyone to work as one, and move as a whole race. Will there be a risk of losing one’s originality and individuality if the entire race follows conformity? There is a relationship between intellectual activity and individualism, so it is difficult to understand how a convergence of intellectual activity of human kind can be reconciled with upholding individuality. In fact, Chardin introduced the Omega point, which is described as the highest psychic energy and the final state of human convergence. If the human race is heading to the Omega point, for it is the evolutionary pathway according to Chardin, what happens to the physical form? Does this mean that, potentially, a dog with the mind of a “super-life” can be called human? If humans are free from physicality, physical forms and biological factors will no longer be used to differentiate one species from the other.
In spite of the fact that he is a priest, his radical and liberating thoughts on human potential and development prove him to be truly a visionary scientist. His unique view emphasizes the importance of developing mentality and spirituality in a world that often becomes cold and obsessed with physicality, as science seeks for visible and tangible evidence.
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