Think Forward.

Les violences dans les stades : un phénomène social très complexe 1950

Les violences dans les stades et leurs abords ne relèvent pas uniquement de la passion sportive. Elles traduisent des tensions sociales profondes, des fragilités individuelles et possiblement des dysfonctionnements institutionnels. Comprendre ce phénomène requière implicitement une analyse de l’ensemble des facteurs personnels, sociaux et organisationnels qui favorisent ces débordements plus que fréquents. La majorité des jeunes impliqués dans ces violences, notamment lors des matchs de football, proviennent souvent de milieux précaires, marqués par des repères familiaux fragiles et un fort sentiment d’exclusion sociale, culturel et économique. Le besoin de reconnaissance pousse certains parmi eux à rejoindre des groupes radicaux de supporters, où la violence devient un moyen d’affirmer leur identité, de gagner en notoriété et en respect. Les affrontements avant, pendant et après les matchs sont autant d’occasions pour asseoir cette reconnaissance, affirmer une certaine popularité voire consacrer un leadership. L’identification et la sanction des fauteurs de troubles bien évidemment limitées, renforce le sentiment d’impunité et même de supériorité par rapport aux lois et aux forces de l'ordre. L’anonymat dans la foule et des contrôles qui ne peuvent que insuffisants facilitent les actes violents, souvent orchestrés par des leaders se mettant rapidement en retrait. L’instabilité familiale, les échecs scolaires, l’immaturité affective, l’impulsivité de l'adolescence et les difficultés à gérer les émotions, s’ajoutent aux carences éducatives et psychologiques, favorisant le passage à l’acte. Les fragilités cognitives, les troubles de l’attention ou un QI inférieur à la moyenne, ainsi que l’absence de programmes d’intégration efficaces, compliquent encore l’insertion sociale et scolaire, augmentant le risque de marginalisation. Les causes structurelles et institutionnelles jouent un rôle déterminant par ailleurs. Les clubs sportifs, souvent peu impliqués dans la gestion éducative et sociale de leurs supporters, se dédouanent de leur responsabilité, la reportant sur les services de sécurité. Cette gestion opaque et insuffisamment coordonnée entre acteurs, rend les matchs de plus en plus coûteux en termes de sécurité et d’image. Les jeunes livrés à eux-mêmes, sans perspectives, sont des cibles faciles pour des groupes criminels ou extrémistes qui exploitent la passion sportive pour diffuser des messages violents et de plus en plus politiques. Le manque d’infrastructures sportives et culturelles dans les quartiers défavorisés pousse ces jeunes à trouver dans les groupes de supporters un exutoire à leurs frustrations. Les réseaux sociaux amplifient la diffusion des tensions et des discours haineux, accentuant la violence. La dégradation de la santé publique, la chute de l’éducation, l’accroissement des inégalités sociales et le sentiment d’injustice nourrissent cette violence endémique. Au Maroc, par exemple, 1,7 million de jeunes entre 15 et 24 ans sont des NEET, et près de 280 000 élèves quittent chaque année le système éducatif sans qualification, favorisant marginalisation et adhésion à des groupes violents. Aujourd'hui ces groupes gravitent quasiment autour de toutes les équipes de football, indépendamment du niveau de compétition, des résultats et de la localisation géographique du club. Il ne s’agit pas seulement d’un constat. La violence autour du sport n'est pas une fatalité. L’éducation civique, abandonnée au profit de méthodes et de contenus scolaires prouvés inefficaces, doit être réintroduite avec un accent fort sur le respect de l'autre et des biens communs, la tolérance et le fair-play, dès le plus jeune âge, via des campagnes permanentes de sensibilisation dans les écoles et clubs sportifs. Le renforcement de l’autorité judiciaire, avec des sanctions rapides, exemplaires et systématiques, intégrant la responsabilité familiale pour les moins de 16 ans, est nécessaire. Le développement d’infrastructures de proximité, avec accès libre et activités encadrées gratuites, doit être poursuivi. Les collectivités locales sont dans le devoir de s’impliquer en recrutant du personnel éducatif pour encadrer les jeunes dans les quartiers et en proposant des programmes extrascolaires, ateliers éducatifs, activités sportives et écoles de la deuxième chance. Les clubs sportifs doivent assumer leur responsabilité par plus de transparence, l’adoption d’une charte éthique de gestion des spectateurs, la formation des encadrants, le dialogue avec les supporters et la gestion directe des matchs. Ils doivent ouvertement signifier leur condamnation et leur désolidarisation des groupes violents et ne plus s'en accommoder. Une meilleure collaboration entre écoles, familles, clubs et autorités est indispensable pour un encadrement global des jeunes. Des exemples européens, comme Eurofan en Belgique, la Convention européenne sur la violence dans les stades, ou les programmes éducatifs en Allemagne et au Royaume-Uni, montrent l’efficacité de la prévention, du dialogue, de la médiation et des technologies avancées (vidéosurveillance, reconnaissance faciale). Les violences dans les stades sont le reflet de fractures sociales, d’exclusion et d’un manque de repères. La solution réside dans une approche globale : prévention, éducation, intégration sociale, gestion professionnelle des clubs et coopération institutionnelle. Le sport doit redevenir un vecteur d’intégration, de respect et de cohésion sociale: une responsabilité notoirement collective.
Aziz Daouda Aziz Daouda

Aziz Daouda

Directeur Technique et du Développement de la Confédération Africaine d'Athlétisme. Passionné du Maroc, passionné d'Afrique. Concerné par ce qui se passe, formulant mon point de vue quand j'en ai un. Humaniste, j'essaye de l'être, humain je veux l'être. Mon histoire est intimement liée à l'athlétisme marocain et mondial. J'ai eu le privilège de participer à la gloire de mon pays .


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Chapter 3: The Latticework Theory- Reality as an Interdependent, Multi-Layered System 193

The conceptual framework commonly referred to as “Latticework Theory” integrates formal ontological analysis with applied epistemic reasoning. Willard Van Orman Quine’s analytic ontology, as outlined in "On What There Is" (1948), establishes rigorous criteria for identifying entities, categories, and relations within complex systems, providing a foundation for understanding which elements and interactions are structurally significant. Charlie Munger’s notion of a “latticework of mental models,” as articulated in his speeches and compiled in "Poor Charlie's Almanack" (2005), complements this by advocating for the disciplined integration of knowledge across domains to improve strategic decision-making under uncertainty. Together, these perspectives underpin a framework in which authority, information, and incentives propagate across layers of agents and institutions, producing outcomes that cannot be inferred from the isolated properties of components. Deviations at any node can be corrected when feedback is accurate, timely, and actionable. Failures occur when feedback is impaired, misaligned, or ignored. This framework provides a lens for analyzing industrial operations, national governance, financial systems, and technological risk in a unified, empirically grounded manner. The Toyota Production System (TPS), developed by Taiichi Ohno and detailed in "Toyota Production System: Beyond Large-Scale Production" (1988), exemplifies this framework at the operational level. TPS integrates authority, information, and incentives to align local actions with system-level objectives. The andon system, which allowed assembly line workers to halt production upon detecting defects, transmitted local observations directly to organizational decision nodes, enabling immediate corrective action. Empirical analyses, including studies of manufacturing efficiency, demonstrate that this configuration reduced defect propagation, accelerated problem resolution, and increased overall reliability compared to designs that optimized individual workstations independently. For instance, companies implementing TPS principles have reported defect rate decreases of around 60 percent, reflecting the structural alignment of authority, information, and incentives rather than isolated interventions. Singapore under Lee Kuan Yew illustrates the same principle at the national level. Between 1965 and 2020, per-capita GDP rose from approximately $517 to $61,467 in current U.S. dollars. By 2020, public housing coverage reached approximately 78.7% of resident households. Scholarly analyses attribute these outcomes to a central coordinating constraint: administrative meritocracy combined with credible enforcement. Recruitment and promotion emphasized competence and performance, anti-corruption measures ensured policy credibility, and social and industrial policies aligned skill formation, investment, and housing. These mechanisms were mutually reinforcing, producing system-level outcomes that cannot be explained by any single policy instrument but rather by ontological reasoning. Financial markets and strategic advisory practice demonstrate analogous dynamics. Many successful hedge fund managers and macro investors, such as George Soros (who studied philosophy with a strong historical focus) and Ray Dalio (who emphasizes historical pattern recognition in his investment principles), draw on deep historical expertise. Studies and industry insights highlight the value of humanities backgrounds in finance, with hedge funds actively recruiting liberal arts graduates for their ability to provide broader contextual understanding. This expertise enables pattern recognition across interacting variables, resource constraints, institutional incentives, technological change, political legitimacy, leadership behavior, and stochastic shocks, while facilitating analogical judgment about systemic regimes. George Soros’s concept of reflexivity formalizes the empirical reality that market prices and participant beliefs mutually influence one another. In feedback-dominated systems, quantitative models fail unless interpreted in historical and structural context. Historical insight therefore provides an advantage in long-horizon investing, geopolitical risk assessment, and capital allocation, as evidenced by the track records of such practitioners. The Boeing 737 MAX incidents of 2018 and 2019 provide a negative case that clarifies the ontology’s conditions. Investigations revealed that the MCAS system relied on single-sensor inputs, information about its behavior and failure modes was inconsistently communicated to operators, and engineering authority was constrained by commercial and schedule pressures. Incentives prioritized rapid certification and cost containment over systemic reliability. Local anomalies propagated to produce two hull-loss accidents with 346 fatalities. Analysis demonstrates that robust interconnection alone is insufficient. Outcomes depend on the alignment of authority, accurate information, and incentive structures that empower corrective action. Across manufacturing, national governance, finance, and technology, the same structural principle emerges: effective outcomes require the alignment of authority, information, and incentives, with feedback channels possessing sufficient fidelity and remedial capacity. Misalignment in any dimension produces fragility and amplifies errors. The Orbits Model operates within this substrate, with inner orbits requiring empirical validation and outer orbits constrained by systemic coherence. Empirical evaluation relies on archival records, institutional data, and observable system outcomes, providing a unified framework for analyzing complex adaptive systems. The Latticework framework thus integrates ontology, applied epistemics, and structural empirics, combining theoretical rigor with practical observation across domains.

Theosophy 244

Theosophy is a spiritual movement that emerged in the late nineteenth century with the ambition of bringing religion, philosophy, and science into a single, coherent vision of truth. Drawing on both Eastern and Western mystical traditions, it promotes the idea of a timeless or “perennial” philosophy underlying all world religions. Central to this outlook is the belief that the soul evolves over long cycles of reincarnation and karma, gradually awakening to deeper spiritual realities. The movement was formally established in 1875 by Helena Petrovna Blavatsky (1831-1891) and her collaborators with the founding of the Theosophical Society, and it went on to shape many of the spiritual, philosophical, and artistic currents of the modern era. At the heart of Theosophical thought is the idea of a divine, impersonal Absolute that lies beyond the limits of human understanding—an idea comparable to the Hindu concept of Brahman or the Neoplatonic One. From this unknowable source, all levels of existence are said to unfold, descending through a hierarchy of spiritual planes and beings until they manifest in the material world. This cosmological vision reflects strong influences from Indian philosophy, especially Vedanta and Buddhism, while also incorporating elements of Western esoteric traditions such as Neoplatonism, Hermeticism, and Kabbalah. A defining feature of Theosophy is its emphasis on spiritual evolution. In The Secret Doctrine (1888), Blavatsky’s most influential work, she presents an elaborate account of planetary and human development governed by the laws of karma and reincarnation. According to this framework, humanity is currently passing through the fifth of seven “root races,” each representing a stage in the unfolding spiritual and psychic capacities of the species. The ultimate goal is a conscious return to divine unity, achieved through inner transformation and esoteric knowledge. Blavatsky maintained that her teachings were not purely her own but were inspired by highly advanced spiritual beings known as the Mahatmas or Masters. Said to live in remote regions of the world, these adepts were described as guardians of ancient wisdom and exemplars of humanity’s spiritual potential. Whether understood literally or symbolically, they expressed the Theosophical ideal of enlightenment and supported the Society’s mission of awakening latent spiritual capacities in all people. The influence of Theosophy reached well beyond the boundaries of the Theosophical Society itself. It played an important role in introducing Western audiences to ideas such as karma, reincarnation, and subtle energy systems, and it helped spark broader interest in Eastern religions. Its impact can be seen in the work of artists like Wassily Kandinsky (1866-1944), composers such as Gustav Holst (1874-1934), and spiritual thinkers including Rudolf Steiner (1861-1925), who later founded Anthroposophy, and Jiddu Krishnamurti (1895-1986), who was once proclaimed a World Teacher before ultimately distancing himself from the movement. Despite internal disagreements and the often complex nature of its teachings, Theosophy laid important groundwork for the later New Age movement and for modern forms of spiritual pluralism. Its effort to present a shared mystical heritage across cultures anticipated contemporary conversations linking science and spirituality, psychology and mysticism, and Eastern and Western worldviews. In this sense, Theosophy is more than a historical curiosity. It represents an ambitious attempt to reinterpret ancient wisdom for a modern world, grounded in the belief that spiritual truth is universal and that humanity’s deeper purpose lies in awakening to its own divine origins.