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| Brainchamber of a surreal mind, Mandelwerk |
METADESIGN
Humberto Maturana
Humberto Maturana
Human beings versus machines, or machines as instruments of human designs?
The answers to these two questions would have been obvious years ago: Human beings, of course, machines are instruments of human design! But now days when we speak so much of progress, science and technology as if progress, science and technology were in themselves values to be venerated, there are many people that think that machines as they become more and more complex and intelligent through human design, may in fact become alive so that they may supplant us as a natural outcome of that very venerated progress and expansion of intelligence. Also many people seems to think that evolution is changing its nature so that technology is becoming the guiding force in the flow of the cosmic change in relation to us. I do not hold this view. I do not look at progress, science or technology as if they were values in themselves, nor do I think that biological or cosmic evolution is changing its nature or character. I think that the question that we human beings must face is that of what do we want to happen to us, not a question of knowledge or progress. The question that we must face is not about the relation of biology with technology, or about the relation between art and technology, nor about the relation between knowledge and reality, nor even about whether or not metadesign shapes our brains. I think that the question that we must face at this moment of our history is about our desires and about whether we want or not to be responsible of our desires.
I wish to speak about this question, but in order to do so I want first to say a few things about living systems, human beings, technology, reality, robots, design and art as the general fundaments for what I shall say in relation to desires and responsibility. Let us proceed
I wish to speak about this question, but in order to do so I want first to say a few things about living systems, human beings, technology, reality, robots, design and art as the general fundaments for what I shall say in relation to desires and responsibility. Let us proceed
PART I
* Living systems.
Conditions of existence.
Conditions of existence.
Living systems are structure determined systems, that is, they are systems such that all that happens to them at any instant depends on their structure (which is how they are made at that instant). Structure determined systems are systems such that any agent impinging on them only triggers in them structural changes determined in them. This we know from daily life. Furthermore, structural determinism is an abstraction that we make from the regularities and coherences of our daily living as we explain our daily living with the regularities and coherences of our daily living. So, the notion of structural determinism reflects the regularities and coherences of our living as we explain our living with the regularities and coherences of our living, and not any transcendental aspect of an independent reality.
No doubt we frequently speak as if what we see as an external agent impinging on a system did determine what happens in the system on which it impinges, but at the same time we also know that this is not so. Furthermore, we also know from our daily life that as we listen to someone else what we hear is as an internal happening in us, not what the other says, although what we hear is triggered by him or her. No doubt we would like that the other hears what we say, but that does not happen unless we have been interacting recursively with each other sufficiently long to have become structurally congruent in a way that results in that we become capable of coherent behavior through talking with each other. When that happens we say that we understand each other. Structural determinism is so basic a feature of our existence, that even the catholic church recognizes it by accepting as miraculous a happening that violates structural determinism.
In this sense living systems are machines. Yet, they are a particular kind of machines: they are molecular machines that operate as closed networks of molecular productions such that the molecules produced through their interactions produce the same molecular network that produced them, specifying at any instant its extension. In a previous publication with Francisco Varela (The tree of Knowledge) I have called this kind of systems, autopoietic systems. Living systems are molecular autopoietic systems. As molecular systems living systems are open to the flow of matter and energy. As an autopoietic systems living systems are systems closed in their dynamics of states in the sense that they are alive only while all their structural changes are structural changes that conserve their autopoiesis. That is, a living system dies when its autopoiesis stops being conserved through its structural changes.
Living systems have a plastic structure, and the course that their structural changes follows while they stay alive is contingent to their own internal dynamics of structural change modulated by the structural changes triggered in them by their interactions in the medium they exist as such. What I have just said means that a living system remains alive only as long as it slides in the medium following a path of interactions in which the structural changes triggered in it are structural changes that conserve its autopoiesis ( its living). Furthermore, what I have said also means that while a living system lives both the living system and the circumstances in which it operates appear to an observer as changing together congruently. In fact, this is a general condition for structure determined systems, namely: the conservation of the operational congruence between a particular structure determined system and the medium in which it exists in recursive interactions, as well as the conservation of the system's identity (its defining organization), are both at the same time conditions for the spontaneous arising and spontaneous conservation of a structure determined system, and the systemic result of its actual existing in recursive interactions in the medium while its defining organization is conserved.
Domains of existence.
Living systems exist in two operational domains, namely: the domain of their composition that is where their autopoiesis exists and in fact operates as a closed network of molecular productions, and the domain or medium where they arise and exist as totalities in recursive interactions. The first domain is domain where the observer sees them in their anatomy and physiology, the second domain is where the observer distinguishes them as organisms or living systems. These two domains do not intersect, and cannot be deduced one from the other, although the composition of the living system as an autopoietic system by constituting it as a bounded or singular totality, makes possible the other as the domain in which it operates as such totality or discrete entity. That is, as the two domains of existence of living systems (or of composite entities in general) do not intersect, there is no causal relation, or what an observer could call causal relations, between them, all that there is reciprocal generative relations that the observer may see as he or she distinguishes dynamic correlations between the operations, phenomena or processes that take place in them. And what the observer sees, is that the structural changes in the domain of composition (anatomy and physiology) of a living system result in changes in its dynamic configuration as a totality, and therefore in changes in the manner in which it interacts with the medium, and that the interactions of the living system with the medium trigger in it structural changes in its composition which result in turn in changes in the configuration of the living system as a totality ..... Indeed, I have described in the previous section this dynamics and some of its consequences for the constitution and conservation of composite entities (systems) in general.
The operational domain in which living systems exist as wholes or totalities is where each living system exists in the realization of its living as the particular kind of discrete or singular entity that we distinguish as we distinguish it. In these circumstances, what is fundamental to remark after all that I have said in relation to the existence of living systems, is that all that occurs in or to a living system is operationally subordinated to the conservation of the manner of living that defines and realizes it in the domain in which it operates as a whole or totality. Or in other words, the bodyhood which is where the autopoiesis of the living system in fact occurs, is the condition of possibility of the living system, but the manner of its constitution and continuous realization is itself continuously modulated by the flow of the living of the living system in the domain in which it operates as a totality. It is, for example, in that operational domain where an elephant exists as an elephant, and it is in that operational domain where we human beings exist as human beings. Therefore, bodyhood and manner of operating as a totality are intrinsically dynamically interlaced; so that none is possible without the other, and both modulate each other in the flow of living. The body becomes according to the manner the living system (organism) operates as a whole, and the manner the organism operates as a whole depends on the way the bodyhood operates.
The medium.
The medium as the space in which a system operates as whole, has a structural dynamics independent of the structural dynamics of the systems that it contains, although it is modulated through its encounters with them. So, the medium and the systems that it contains are in continuous structural changes, each according to its own structural dynamics, and each modulated by the structural changes that they trigger on each other through their recursive encounters. In these circumstances all systems that interact with a living system constitute its medium. Furthermore, according to the recursive dynamics of reciprocal interactions described above, all systems in recursive interactions change together congruently.
* Human beings.
Languaging.
We human beings as living systems are structure determined systems, and all that applies to structure determined systems also applies to us. What is peculiar to us human beings though, is that we exist as such in language as the operational space in which we realize our living as such. That is, we exist in the flow of living together in the recursive coordinations of behavior that language is. Let me expand this.
Language is a manner of living together in a flow of consensual coordination of coordinations of consensual behaviors, and it is as such a domain of coordinations of coordinations of doings. So, all that we human beings do we do it in language. Thus, objects arise in language as manners of coordination of our doings in language; the different worlds that we live arise in language as different domains of doings in coordinations of our doings in language; the different domains of doings that we live as different kinds of human activities, be these concrete or abstract, manipulative or imagined, practical o theoretical, occur as domains of consensual coordinations of coordinations of doings in the different domains of doings that arise in our living in language. So, languaging is our manner of existence as human beings.
At the same time our bodyhood is that of languaging primates, and it is as such both our condition of possibility as the languaging beings that we are, and the outcome of the particular evolutionary history of living in languaging to which we belong. That history must have begun at more than 3 millions of years ago as living in consensual coordinations of coordinations of behavior begun to be conserved generation after generation through the learning of the children. Our ancestors of 3 million years ago had a biological life very similar to ours now, but lived a different world and had a different brain. What defines a lineage in biological evolutionary history is the conservation generation after generation of a way or manner of living which remains constant while everything else becomes open to change through the succession of generations. As this was happening in the constitution of our lineage through the conservation of living in language, the bodies of our ancestors changed, and the worlds that they lived changed too. So that we are in our bodyhoods as we are now, and we live as we live now, as a result of the history of living in language that begun 3 million years ago. But there is something more.
When our ancestors begun to live in language, their living in language occurred interlaced with their living in the flow of their emotions. Previous to the recursive coordinations of consensual behaviors of language, our ancestors as all non-languaging animals do, coordinated their behaviors through their consensual and innate emotioning. That which we connote as we claim that we distinguish an emotion in other human beings, in non-languaging animals, or in ourselves, is the domain of relational behaviors in which we think that we are, or that that other being is. That is, we connote in the others or in ourselves the kind of relational behaviors that the others or ourselves may generate, and not any particular behavior. Therefore, in the flow of our emotions (that is, in our emotioning) we move from one kind or class of relational behaviors to another. If we change emotion, we go from one class of relational behaviors to another. Moreover, most animals learn the manner of the emotioning that they live along their individual lives in the flow of their interactions, and if they live in recurrent interactions in a community, they learn their manner of flowing in their emotions as a feature of their consensual living together. So, non-languaging animals coordinate their behavior through their innate or consensual emotioning. I call the consensual braiding of language and emotions, conversation.
As humanness begun with the conservation generation after generation of living in language as the basic relational feature that defined our lineage, what indeed begun was the transgenerational conservation of living in conversations. We human beings live in conversations, and all that we do as such we do it in conversations as networks of consensual braiding of emotions and coordinations of coordinations of consensual behaviors. In these circumstances, a culture is a closed network of conversations which is learned as well as conserved by the children that live in it. Accordingly, the worlds that we live as human beings arise through our living in conversations as particular domains of consensual coordinations of coordinations of consensual behaviors and emotions, and whatever configuration of conversations that begins to be conserved in our living, becomes henceforth the world that we live, or one of the world that we live. This is what has happened and happens in the course of our history as human beings. Moreover, in the course of this history, we live in the conservation of each world that we live as if it were the very ground of our existence, and we do so in a dynamics of conservation that results in that all in us begins to change around the conserved manner of living that the conserved world entails.
But what we require to remain human beings is not very different in the different worlds that we live. The difference is in the kind of human being that we become in each of them because we become one kind of being or another according to how we live.
Identity.
The identity of a system, that is, that which defines a system as a system of a particular kind, is not a feature intrinsic to it. The identity of a system is constituted and is conserved as a manner of operating as a whole in the system's recursive interactions in the medium that contains it. The constitution and the conservation of the identity of a system, are dynamic systemic phenomena that occur through the recursive interactions of the system with the elements of the medium. Furthermore, a system arises when the configuration of relations and interactions that define it begins to be systemically conserved through the same system's interactions in the medium, in a process that I call spontaneous organization. As this occurs, the flow of the internal of structural changes in the system becomes subordinated to the conservation of the operation of the system as a whole in the terms I described above as I spoke about our human origin. In the flow of the successive generations of living systems the result of this is that the inner structure (the bodyhood) of the members of a particular lineage becomes more and more subordinated to the realization of the identity conserved in the lineage.
In us human beings the culture in which we live constitutes the medium in which we are realized as human beings, and we become transformed in our bodyhoods in the course of the history of our culture according to the human identity that arises and is conserved in that culture. But, at the same time, as human beings that live in conversations we are reflective beings that can become aware of the way they live, and of the kind of human beings that they become. And as we become aware we may chose the course that our living follows according to our aesthetic preferences, and live in one way or another according to the human identity we wish to conserve. So, our human identity is constituted as well as conserved in a systemic dynamics defined by the network of conversations of the culture that we live. Thus we can be Homo sapiens sapiens, Homo sapiens amans, Homo sapiens aggressans or Homo sapiens arroggans, according to the culture that we live and conserve in our living, but at the same time we may stop being human beings of one kind or another as we change culture depending on the configuration of emotions that gives the culture that we live its particular character.
Emotions and rationality.
Emotions are kinds of relational behaviors, I have said above. As such our emotions guide moment after moment our doings by specifying the relational domain in which we operate at any instant, and give to our doings their character as actions. It is the configuration of emotioning that we live as Homo sapiens what specifies our human identity, not our rational behavior or our use of one kind of technology or another. Rational behavior begun as a feature of the living of our ancestors with language in the use that they made of the abstractions of the coherences of their daily living as they operated as languaging beings. But it was then as it is now emotions what specified the domain of rational behavior in which they operated at any instant. They were not aware of this then, but now we know that every rational domain is founded on basic premises accepted a priory, that is, on emotional grounds, and that it is our emotions what determines the rational domain in which we operate as rational beings at any instant. Similarly, we use different technologies as different domains of operational coherences according to what we want to obtain with our doings, that is, we use different technologies according to our preferences or desires. Thus, it is our emotions what guides our technological living not technology itself, even though we speak as if technology did determine our doings regardless of our desires. I maintain that we can see this in the technological history of our ancestors. Indeed, I claim that if we are careful we can see that different technological procedures were used by our ancestors for thousands of years, and that the technological changes that they made were related to changes in their desires, taste, or aesthetic preferences, regardless of how their manner of living changed afterwards.
Two things happen with our rational living, though. One is that that we use our reason to support or to hide our emotions, and we do so frequently not being aware of what we do. The other is that usually we are not fully aware of the emotions under which we chose our different rational arguments. The result of this is that we are rarely aware of the fact that it is our emotions what guides our living even when we claim that we are being rational.
And, as we do not understand the emotional fundaments of our doings, we become trapped in the belief that human conflicts and problems are rational and, therefore, must be solved through reason, as well as in the belief that emotions destroy rationality and are a source of arbitrariness and disorder in human life. And in the long run we do not understand our cultural existence.
The nervous system.
In general, a nervous system is a closed network of interacting elements that operates as a closed network of changing relations of activities, and exists as such in structural intersection with a larger system at the sensory and effector areas through which this interacts in a medium in which it is a dynamic totality. In multi- cellular animals, one usually finds a nervous system composed as a closed network of neuronal elements some of which intersect structurally with the sensory and effector surfaces of the animal. I shall call this kind of nervous system, neuronal nervous system. Unicellular living systems such as organisms like protozooans, have a molecular nervous system. Let me now describe some of the operational consequences of the manner of constitution of a nervous system, and let me do so by speaking in general terms of the neuronal nervous system.
Due to the manner of operation of the nervous system, all occurs in it as processes of the same kind, namely, dynamics of changing relations of neuronal activities. In the operation of the nervous system, to walk or to talk about the name of a flower are processes of the same kind, even though they are different flows of changing relations of neuronal activities that eventually give rise to different sensory effector correlations. Yet, to walk and to talk about the name of a flower, are different phenomena in the relational dynamics of the organism, and are seen by an observer as different behaviors. Due to its manner of operation the nervous system does not act on representations of the medium, and the operational congruence between organism and medium is the result of the structural coupling between medium and organism (nervous system included) that results of their evolutionary and ontogenic history of coherent structural changes. Finally, due to the nature of the dynamics of structural between organism and medium, any dimension of structural interaction of the organism and the medium that couples with the flow of structural changes of the nervous system can become a sensory dimension, and an expansion of the behavioral space of the organism.
* Organisms and Robots.
Both, the living system (organism) as a natural entity, and a robot as a product of human design, are structure determined systems in dynamic operational coherences with the structure determined medium or circumstance in which they exist as what they are. The difference between them is in the way in which their respective operational coherences with their circumstance arose in their history of origin. The robot arises through design. An artist or an engineer makes a design by disposing a set of elements and a configuration of relations between them in a way that they constitute a dynamic totality in dynamic congruence with a medium that has also been designed as such ad hoc. So, the robot, the medium or circumstances in which it operates, and the dynamic congruence between the two is the consequence of an intended design in what one might say is an ahistorical process. Robots, therefore, are ahistorical entities. Yet, since they are the product of an attempt to obtain some operational result in the future, they exist in a historical domain.
Living systems originated in a different manner. All living systems living now on the earth, are the present of a still going on history of production of lineages of living systems through the reproductive conservation of living as well as of variations in the manner of realization of the living. This historical process is what is usually called biological or philogenic evolution. In this history, and according to what I have said above as I was talking about structural determinism, the living systems and the circumstances in which they lived changed together congruently, so that they always find themselves spontaneously in dynamic congruence with the medium in the realization of their living. Living systems are historical systems. Yet, even though living systems are historical systems in their manner of existing in a philogenic evolution, as they exist in the flow of their living in circumstances that change congruently with them, they exist in no-time in a continuously changing present.
It is their historical character what makes living systems different from robots, and not that they are molecular autopoietic systems. It is that robots are ahistorical in their origin, what makes them basically different from living systems, not only that they are not autopoietic systems. At the same time, that living systems are molecular systems makes them manipulable in the same way that any other molecular system is, if the operational coherences of their constitution as such are respected.
That we living systems are structure determined systems, is both our possibility for wellbeing if we so desire, and our bane if we careless and irresponsible of our condition of historical beings that exist in a changing present.
No doubt we frequently speak as if what we see as an external agent impinging on a system did determine what happens in the system on which it impinges, but at the same time we also know that this is not so. Furthermore, we also know from our daily life that as we listen to someone else what we hear is as an internal happening in us, not what the other says, although what we hear is triggered by him or her. No doubt we would like that the other hears what we say, but that does not happen unless we have been interacting recursively with each other sufficiently long to have become structurally congruent in a way that results in that we become capable of coherent behavior through talking with each other. When that happens we say that we understand each other. Structural determinism is so basic a feature of our existence, that even the catholic church recognizes it by accepting as miraculous a happening that violates structural determinism.
In this sense living systems are machines. Yet, they are a particular kind of machines: they are molecular machines that operate as closed networks of molecular productions such that the molecules produced through their interactions produce the same molecular network that produced them, specifying at any instant its extension. In a previous publication with Francisco Varela (The tree of Knowledge) I have called this kind of systems, autopoietic systems. Living systems are molecular autopoietic systems. As molecular systems living systems are open to the flow of matter and energy. As an autopoietic systems living systems are systems closed in their dynamics of states in the sense that they are alive only while all their structural changes are structural changes that conserve their autopoiesis. That is, a living system dies when its autopoiesis stops being conserved through its structural changes.
Living systems have a plastic structure, and the course that their structural changes follows while they stay alive is contingent to their own internal dynamics of structural change modulated by the structural changes triggered in them by their interactions in the medium they exist as such. What I have just said means that a living system remains alive only as long as it slides in the medium following a path of interactions in which the structural changes triggered in it are structural changes that conserve its autopoiesis ( its living). Furthermore, what I have said also means that while a living system lives both the living system and the circumstances in which it operates appear to an observer as changing together congruently. In fact, this is a general condition for structure determined systems, namely: the conservation of the operational congruence between a particular structure determined system and the medium in which it exists in recursive interactions, as well as the conservation of the system's identity (its defining organization), are both at the same time conditions for the spontaneous arising and spontaneous conservation of a structure determined system, and the systemic result of its actual existing in recursive interactions in the medium while its defining organization is conserved.
Domains of existence.
Living systems exist in two operational domains, namely: the domain of their composition that is where their autopoiesis exists and in fact operates as a closed network of molecular productions, and the domain or medium where they arise and exist as totalities in recursive interactions. The first domain is domain where the observer sees them in their anatomy and physiology, the second domain is where the observer distinguishes them as organisms or living systems. These two domains do not intersect, and cannot be deduced one from the other, although the composition of the living system as an autopoietic system by constituting it as a bounded or singular totality, makes possible the other as the domain in which it operates as such totality or discrete entity. That is, as the two domains of existence of living systems (or of composite entities in general) do not intersect, there is no causal relation, or what an observer could call causal relations, between them, all that there is reciprocal generative relations that the observer may see as he or she distinguishes dynamic correlations between the operations, phenomena or processes that take place in them. And what the observer sees, is that the structural changes in the domain of composition (anatomy and physiology) of a living system result in changes in its dynamic configuration as a totality, and therefore in changes in the manner in which it interacts with the medium, and that the interactions of the living system with the medium trigger in it structural changes in its composition which result in turn in changes in the configuration of the living system as a totality ..... Indeed, I have described in the previous section this dynamics and some of its consequences for the constitution and conservation of composite entities (systems) in general.
The operational domain in which living systems exist as wholes or totalities is where each living system exists in the realization of its living as the particular kind of discrete or singular entity that we distinguish as we distinguish it. In these circumstances, what is fundamental to remark after all that I have said in relation to the existence of living systems, is that all that occurs in or to a living system is operationally subordinated to the conservation of the manner of living that defines and realizes it in the domain in which it operates as a whole or totality. Or in other words, the bodyhood which is where the autopoiesis of the living system in fact occurs, is the condition of possibility of the living system, but the manner of its constitution and continuous realization is itself continuously modulated by the flow of the living of the living system in the domain in which it operates as a totality. It is, for example, in that operational domain where an elephant exists as an elephant, and it is in that operational domain where we human beings exist as human beings. Therefore, bodyhood and manner of operating as a totality are intrinsically dynamically interlaced; so that none is possible without the other, and both modulate each other in the flow of living. The body becomes according to the manner the living system (organism) operates as a whole, and the manner the organism operates as a whole depends on the way the bodyhood operates.
The medium.
The medium as the space in which a system operates as whole, has a structural dynamics independent of the structural dynamics of the systems that it contains, although it is modulated through its encounters with them. So, the medium and the systems that it contains are in continuous structural changes, each according to its own structural dynamics, and each modulated by the structural changes that they trigger on each other through their recursive encounters. In these circumstances all systems that interact with a living system constitute its medium. Furthermore, according to the recursive dynamics of reciprocal interactions described above, all systems in recursive interactions change together congruently.
* Human beings.
Languaging.
We human beings as living systems are structure determined systems, and all that applies to structure determined systems also applies to us. What is peculiar to us human beings though, is that we exist as such in language as the operational space in which we realize our living as such. That is, we exist in the flow of living together in the recursive coordinations of behavior that language is. Let me expand this.
Language is a manner of living together in a flow of consensual coordination of coordinations of consensual behaviors, and it is as such a domain of coordinations of coordinations of doings. So, all that we human beings do we do it in language. Thus, objects arise in language as manners of coordination of our doings in language; the different worlds that we live arise in language as different domains of doings in coordinations of our doings in language; the different domains of doings that we live as different kinds of human activities, be these concrete or abstract, manipulative or imagined, practical o theoretical, occur as domains of consensual coordinations of coordinations of doings in the different domains of doings that arise in our living in language. So, languaging is our manner of existence as human beings.
At the same time our bodyhood is that of languaging primates, and it is as such both our condition of possibility as the languaging beings that we are, and the outcome of the particular evolutionary history of living in languaging to which we belong. That history must have begun at more than 3 millions of years ago as living in consensual coordinations of coordinations of behavior begun to be conserved generation after generation through the learning of the children. Our ancestors of 3 million years ago had a biological life very similar to ours now, but lived a different world and had a different brain. What defines a lineage in biological evolutionary history is the conservation generation after generation of a way or manner of living which remains constant while everything else becomes open to change through the succession of generations. As this was happening in the constitution of our lineage through the conservation of living in language, the bodies of our ancestors changed, and the worlds that they lived changed too. So that we are in our bodyhoods as we are now, and we live as we live now, as a result of the history of living in language that begun 3 million years ago. But there is something more.
When our ancestors begun to live in language, their living in language occurred interlaced with their living in the flow of their emotions. Previous to the recursive coordinations of consensual behaviors of language, our ancestors as all non-languaging animals do, coordinated their behaviors through their consensual and innate emotioning. That which we connote as we claim that we distinguish an emotion in other human beings, in non-languaging animals, or in ourselves, is the domain of relational behaviors in which we think that we are, or that that other being is. That is, we connote in the others or in ourselves the kind of relational behaviors that the others or ourselves may generate, and not any particular behavior. Therefore, in the flow of our emotions (that is, in our emotioning) we move from one kind or class of relational behaviors to another. If we change emotion, we go from one class of relational behaviors to another. Moreover, most animals learn the manner of the emotioning that they live along their individual lives in the flow of their interactions, and if they live in recurrent interactions in a community, they learn their manner of flowing in their emotions as a feature of their consensual living together. So, non-languaging animals coordinate their behavior through their innate or consensual emotioning. I call the consensual braiding of language and emotions, conversation.
As humanness begun with the conservation generation after generation of living in language as the basic relational feature that defined our lineage, what indeed begun was the transgenerational conservation of living in conversations. We human beings live in conversations, and all that we do as such we do it in conversations as networks of consensual braiding of emotions and coordinations of coordinations of consensual behaviors. In these circumstances, a culture is a closed network of conversations which is learned as well as conserved by the children that live in it. Accordingly, the worlds that we live as human beings arise through our living in conversations as particular domains of consensual coordinations of coordinations of consensual behaviors and emotions, and whatever configuration of conversations that begins to be conserved in our living, becomes henceforth the world that we live, or one of the world that we live. This is what has happened and happens in the course of our history as human beings. Moreover, in the course of this history, we live in the conservation of each world that we live as if it were the very ground of our existence, and we do so in a dynamics of conservation that results in that all in us begins to change around the conserved manner of living that the conserved world entails.
But what we require to remain human beings is not very different in the different worlds that we live. The difference is in the kind of human being that we become in each of them because we become one kind of being or another according to how we live.
Identity.
The identity of a system, that is, that which defines a system as a system of a particular kind, is not a feature intrinsic to it. The identity of a system is constituted and is conserved as a manner of operating as a whole in the system's recursive interactions in the medium that contains it. The constitution and the conservation of the identity of a system, are dynamic systemic phenomena that occur through the recursive interactions of the system with the elements of the medium. Furthermore, a system arises when the configuration of relations and interactions that define it begins to be systemically conserved through the same system's interactions in the medium, in a process that I call spontaneous organization. As this occurs, the flow of the internal of structural changes in the system becomes subordinated to the conservation of the operation of the system as a whole in the terms I described above as I spoke about our human origin. In the flow of the successive generations of living systems the result of this is that the inner structure (the bodyhood) of the members of a particular lineage becomes more and more subordinated to the realization of the identity conserved in the lineage.
In us human beings the culture in which we live constitutes the medium in which we are realized as human beings, and we become transformed in our bodyhoods in the course of the history of our culture according to the human identity that arises and is conserved in that culture. But, at the same time, as human beings that live in conversations we are reflective beings that can become aware of the way they live, and of the kind of human beings that they become. And as we become aware we may chose the course that our living follows according to our aesthetic preferences, and live in one way or another according to the human identity we wish to conserve. So, our human identity is constituted as well as conserved in a systemic dynamics defined by the network of conversations of the culture that we live. Thus we can be Homo sapiens sapiens, Homo sapiens amans, Homo sapiens aggressans or Homo sapiens arroggans, according to the culture that we live and conserve in our living, but at the same time we may stop being human beings of one kind or another as we change culture depending on the configuration of emotions that gives the culture that we live its particular character.
Emotions and rationality.
Emotions are kinds of relational behaviors, I have said above. As such our emotions guide moment after moment our doings by specifying the relational domain in which we operate at any instant, and give to our doings their character as actions. It is the configuration of emotioning that we live as Homo sapiens what specifies our human identity, not our rational behavior or our use of one kind of technology or another. Rational behavior begun as a feature of the living of our ancestors with language in the use that they made of the abstractions of the coherences of their daily living as they operated as languaging beings. But it was then as it is now emotions what specified the domain of rational behavior in which they operated at any instant. They were not aware of this then, but now we know that every rational domain is founded on basic premises accepted a priory, that is, on emotional grounds, and that it is our emotions what determines the rational domain in which we operate as rational beings at any instant. Similarly, we use different technologies as different domains of operational coherences according to what we want to obtain with our doings, that is, we use different technologies according to our preferences or desires. Thus, it is our emotions what guides our technological living not technology itself, even though we speak as if technology did determine our doings regardless of our desires. I maintain that we can see this in the technological history of our ancestors. Indeed, I claim that if we are careful we can see that different technological procedures were used by our ancestors for thousands of years, and that the technological changes that they made were related to changes in their desires, taste, or aesthetic preferences, regardless of how their manner of living changed afterwards.
Two things happen with our rational living, though. One is that that we use our reason to support or to hide our emotions, and we do so frequently not being aware of what we do. The other is that usually we are not fully aware of the emotions under which we chose our different rational arguments. The result of this is that we are rarely aware of the fact that it is our emotions what guides our living even when we claim that we are being rational.
And, as we do not understand the emotional fundaments of our doings, we become trapped in the belief that human conflicts and problems are rational and, therefore, must be solved through reason, as well as in the belief that emotions destroy rationality and are a source of arbitrariness and disorder in human life. And in the long run we do not understand our cultural existence.
The nervous system.
In general, a nervous system is a closed network of interacting elements that operates as a closed network of changing relations of activities, and exists as such in structural intersection with a larger system at the sensory and effector areas through which this interacts in a medium in which it is a dynamic totality. In multi- cellular animals, one usually finds a nervous system composed as a closed network of neuronal elements some of which intersect structurally with the sensory and effector surfaces of the animal. I shall call this kind of nervous system, neuronal nervous system. Unicellular living systems such as organisms like protozooans, have a molecular nervous system. Let me now describe some of the operational consequences of the manner of constitution of a nervous system, and let me do so by speaking in general terms of the neuronal nervous system.
- The nervous system operates as a closed network of active neuronal elements that interact with each other in such a way that any change in the relations of activity between the neuronal elements in one part of the network gives rise to changes in the relations of activities of the neuronal elements in other parts of it. Moreover, this happens in the operation of the nervous system in a manner determined at every instant by its total cellular and molecular structure (architectural connectivity, features of the membrane of the neuronal elements, etc.).
- The nervous system as a component of a multicellular living system intersects structurally with the sensors and effectors of the latter's sensory and effector surfaces. As a result, the sensors and effectors of a multicellular organism have a dual character and operate both as elements components of the organism and as elements components of the nervous system. Yet, their manner of operation is not confused, and they operate differently when they operate as components of the organism and when they operate as components of the nervous system. Thus, acting as components of the organism "sensors" and "effectors" operate in the interactions of the organism in its domain of existence as its sensors and its effectors, but acting as components of the nervous system they operate in its closed dynamics of changing relations of activities as other neuronal elements. The fundamental result of this situation, is that the organism interacts with the medium, but the nervous system does not.
- Organism and nervous system exist operationally in different non intersecting domains, namely: the organism in the domain in which the living system exits as such, that is, as a totality (as an elephant or as a human being, for example), and the nervous system in the domain in which it exists as a closed neuronal network, that is, in the domain in which it operates as a closed network of changing relations of activities. The interrelation or connection between these two domains takes place at the sensory and effector elements where organism and nervous system are in structural intersection. At the sensory elements what happens is, a) that as the organism encounters the medium at its sensory surfaces, b) that encounter triggers in sensory elements of the organism structural changes that trigger structural changes in the neuronal elements that intersect with them, and finally, c) those structural changes result in changes in the manner of participation of those neuronal element in the closed dynamics of changing relations of activities that they integrate as components of the nervous system. At the effector surfaces what happens is, a) that as the neuronal elements that intersect with the effector elements change their state of activity, they trigger in these a structural change that, b) changes the structural configuration through which they act on the medium as the organism interacts in it.
- The nervous system as a closed neuronal network does only one kind of things, it generates changes of relations of activities between the neuronal elements components that compose it. That is, the nervous system does not operate with information about the medium or with representations of it. All that the nervous system does as a component of the organism, is to generate in it sensory/effector correlations that will give rise to the behavior of the organism in the course of the latter's interactions with the medium. Furthermore, the sensory/effector correlations that the nervous system generates change as the flow of activity of the nervous system changes, and the flow of activity of the nervous system changes as its structure changes.
- The structure of the nervous system is not fixed, and changes continuously in the following ways: a) at the level of its neuronal elements that intersect with the internal and external sensors of the organism through the structural changes triggered in them either through the interactions of the organism in the external medium, or through the latter's internal organic activity as its internal medium; b) through the structural changes triggered in its neuronal components by hormones secreted by the endocrine cells of the organism, or by other neuronal elements that operate as neuroendocrine cells; c) through recursive structural changes triggered in its neuronal components as a result of their own participation in its operation as a closed network of changing relations of activities; and d) as a result of its intrinsic growth and differentiation structural dynamics.
Due to the manner of operation of the nervous system, all occurs in it as processes of the same kind, namely, dynamics of changing relations of neuronal activities. In the operation of the nervous system, to walk or to talk about the name of a flower are processes of the same kind, even though they are different flows of changing relations of neuronal activities that eventually give rise to different sensory effector correlations. Yet, to walk and to talk about the name of a flower, are different phenomena in the relational dynamics of the organism, and are seen by an observer as different behaviors. Due to its manner of operation the nervous system does not act on representations of the medium, and the operational congruence between organism and medium is the result of the structural coupling between medium and organism (nervous system included) that results of their evolutionary and ontogenic history of coherent structural changes. Finally, due to the nature of the dynamics of structural between organism and medium, any dimension of structural interaction of the organism and the medium that couples with the flow of structural changes of the nervous system can become a sensory dimension, and an expansion of the behavioral space of the organism.
* Organisms and Robots.
Both, the living system (organism) as a natural entity, and a robot as a product of human design, are structure determined systems in dynamic operational coherences with the structure determined medium or circumstance in which they exist as what they are. The difference between them is in the way in which their respective operational coherences with their circumstance arose in their history of origin. The robot arises through design. An artist or an engineer makes a design by disposing a set of elements and a configuration of relations between them in a way that they constitute a dynamic totality in dynamic congruence with a medium that has also been designed as such ad hoc. So, the robot, the medium or circumstances in which it operates, and the dynamic congruence between the two is the consequence of an intended design in what one might say is an ahistorical process. Robots, therefore, are ahistorical entities. Yet, since they are the product of an attempt to obtain some operational result in the future, they exist in a historical domain.
Living systems originated in a different manner. All living systems living now on the earth, are the present of a still going on history of production of lineages of living systems through the reproductive conservation of living as well as of variations in the manner of realization of the living. This historical process is what is usually called biological or philogenic evolution. In this history, and according to what I have said above as I was talking about structural determinism, the living systems and the circumstances in which they lived changed together congruently, so that they always find themselves spontaneously in dynamic congruence with the medium in the realization of their living. Living systems are historical systems. Yet, even though living systems are historical systems in their manner of existing in a philogenic evolution, as they exist in the flow of their living in circumstances that change congruently with them, they exist in no-time in a continuously changing present.
It is their historical character what makes living systems different from robots, and not that they are molecular autopoietic systems. It is that robots are ahistorical in their origin, what makes them basically different from living systems, not only that they are not autopoietic systems. At the same time, that living systems are molecular systems makes them manipulable in the same way that any other molecular system is, if the operational coherences of their constitution as such are respected.
That we living systems are structure determined systems, is both our possibility for wellbeing if we so desire, and our bane if we careless and irresponsible of our condition of historical beings that exist in a changing present.
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| Dimension Attractor Thirteen, Mandelwerk |
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