By H. R. Maturana, Francisco J. Varela
What makes a dwelling method a dwelling approach? what sort of organic phenomenon is the phenomenon of cognition? those questions were often 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 now not as gadgets of commentary and outline, nor whilst interacting structures, yet as self-contained unities whose in basic terms reference is to themselves. The outcome in their investigations and in their residing structures as self-making, self-referring self sufficient unities, is they came upon that the 2 questions have a typical resolution: residing structures are cognitive structures, and dwelling as a technique is a technique of cognition. the results of their investigations is a very new point of view of organic (human) phenomena. throughout the investigations, it was once chanced on whole linguistic description referring to the ‘organization of the living’ used to be missing and, actually, used to be hampering the reporting of effects. for this reason, the authors have coined the notice ‘autopoiesis’ to interchange the expression ‘circular organization’. Autopoiesis conveys, on its own, the principal function of the association of the dwelling, that's autonomy.
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Additional info for Autopoiesis and Cognition: The Realization of the Living (Boston Studies in the Philosophy of Science)
Von Humboldt spoke highly of the Indian Bhagavadgita* as the most beautiful and most profound philosophical work in the world; Schopenhauer called the Upanisads* "The consolation of my life and death" and found in that philosophical epic the fountainhead of his thought. " Professor Charles Morris, a philosopher in contemporary America, has given the name "Maitreyan Way" to the path upon which the world should tread in the future. In America also, pragmatists like John Dewey have shown a keen interest in the practical social aspects of Eastern thought.
In spite of their obscure connotation, these words came to be used by peoples, long subjected to oppression by the military and political superiority of the Westerners, as an attempt to preserve their respective cultural traditions. Indeed the famous slogan "Asia is one" uttered by Okakura Tenshin is not free from inaccuracy and is not in accordance with the facts of the history of thought. But the nations of East Asia, which have long cherished the desire to preserve and develop the respective cultures of their own, have inadvertently associated themselves with this slogan, because of the common feeling that they shared the same objective.
As far as this point is concerned, Kant's philosophy is after all nothing but a philosophical and theoretical expression of the Protestant pietism in modern Western culture. What we have said in the above is only an example, but in any case if we introduce various ways of thinking of East Asians into philosophical speculation, then we should have a wider and more fruitful basis for the critical consideration of the philosophical thoughts of the West. If, however, we should admit any of the philosophical thoughts of the West indiscriminately, then we would be committed to nothing but a blind adherence to authority, already conspicuous among Japanese intellectuals.
Autopoiesis and Cognition: The Realization of the Living (Boston Studies in the Philosophy of Science) by H. R. Maturana, Francisco J. Varela