By H. R. Maturana, Francisco J. Varela
What makes a residing process a dwelling process? what sort of organic phenomenon is the phenomenon of cognition? those questions were usually thought of, yet, during this quantity, the authors contemplate them as concrete organic questions. Their research is daring and provocative, for the authors have built a scientific theoretical biology which makes an attempt to outline residing structures no longer as items of statement and outline, nor at the same time interacting platforms, yet as self-contained unities whose merely reference is to themselves. The outcome in their investigations and in their dwelling structures as self-making, self-referring self sustaining unities, is they found that the 2 questions have a standard solution: residing platforms are cognitive platforms, and dwelling as a approach is a technique of cognition. the results of their investigations is a totally new standpoint of organic (human) phenomena. through the investigations, it was once chanced on entire linguistic description touching on the ‘organization of the living’ was once missing and, in truth, was once hampering the reporting of effects. for this reason, the authors have coined the be aware ‘autopoiesis’ to exchange the expression ‘circular organization’. Autopoiesis conveys, on its own, the imperative characteristic of the association of the dwelling, that is autonomy.
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Additional resources for Autopoiesis and Cognition: The Realization of the Living (Boston Studies in the Philosophy of Science)
But looking at it indirectly, the opposite is in fact the case, especially because the lecture can after all also be read as a dialectic of philosophy's failures, which is meant to provoke an analytic of its accomplishments. For what an unshakeable vitality is after all demonstrated by philosophy as a faculty by the mere fact that it can afford to employ, as its cheerleader on a representative occasion, the member of the guild who is (where his chief activity is concerned) its most notorious defeatist!
When this principle, as the principle of creation, nonetheless remains unchallenged, it must ultimately have the following consequence: for the sake of divine goodness, God must be liberated from the role of the creator; to rescue divine goodness, God's nonexistence must be allowed or even insisted upon. This consequence, the inference from God's goodness to God's nonexistence, is drawn—and, not coincidentally, immediately after 1755—by the modern philosophy of history, which instead of God— and, in my opinion, in order to exonerate God—proclaims man as the creator, declaring reality to be the creation that, as Vico was the first to think, man himself can make: history.
I think the time has come to interpret both of them as philosophies of the escape into unindictability. With no claim to total completeness, I will briefly indicate here seven pertinent points that (even before the later arts of avoiding responsibility) these philosophies in particular put forward—partly the one, partly the other, and partly both together. 1. Part of the escape into unindictability is that man marks out the limits of human self-causality, and thus also marks out the human qualities in relation to which questions of legitimation are meaningless.
Autopoiesis and Cognition: The Realization of the Living (Boston Studies in the Philosophy of Science) by H. R. Maturana, Francisco J. Varela