PART III
* Reflections.
Technological transformations do not impress me, biological technology does not impress me, Internet does not impress me. I say this not out of arrogance. No doubt much of what we do will change if we adopt the different technological options at hand, but our actions will not change unless our emotioning changes. We live a culture centered in domination and submission, mistrust and control, dishonesty, commerce and greediness, appropriation and mutual manipulation ... and unless our emotioning changes all that will change in our lives will be the way in which we continue in wars, greediness, mistrust, dishonesty, and abuse of others and of nature. Indeed, we shall remain the same. Technology is not the solution for human problems because human problems belong to the emotional domain as they are conflicts in our relational living that arise when we have desires that lead to contradictory actions. It is the kind of human being, Homo sapiens amans, Homo sapiens aggressans, or Homo sapiens arrogans, at the moment in which we have access to a new technology, either as users or observers, what determines how we use it or what we see in it.
We frequently speak as if the course that human history is following were independent from us as individual human beings, and as if we were carried by powerful forces beyond our control. But, to what extent such a manner of thinking is valid? Our life is guided by our emotions because our emotions define the relational domain in which we act, and hence, what we do. Each culture is defined by a particular configuration of emotioning that guides the actions of its members, and is conserved by those actions and the learning of the configuration of emotioning that defines it by the children of its members. If this systemic dynamics of constitution and conservation of a culture is broken, the culture comes to an end. So, we are not trapped, it is not what we do, but the emotion under which we do what we do. It is not technology what guides modern life, but the emotions, that is the desires of power, riches, or fame, ... under which we use or invent it. We human beings can do whatever we imagine if we respect the structural coherences of the domain in which we operate. But we do not have to do all that we imagine, we can chose, and it is there where our behavior as socially conscious human beings matters.
Our brains are not being changed by technology, and what is in fact happening to us through it, is that we change what we do while we conserve the culture (the configuration of emotioning) to which we belong. Unless, of course, our emotioning changes as we reflect on what happens to us through using or contemplating it and we undergo a cultural change. In fact our brain needs not to change for us human beings to be able to manage and understand whatever technological change that the future may offer us if we are willing to start from the beginning. What our brain does is to abstract configurations of relations of activities in itself, which if coupled with our operation in language permit us to treat any situation that we live as a starting point for recursive reflections in a process in fact open to any degree of complication. It is what happens in our emotions what determines the course of our living, and since emotions as kinds of relational behaviours occur in the relational space, it is through the conservation of cultural changes (as changes in the configuration of emotioning that are conserved generation after generation in the learning of children) that the course of our biological history may result in changes in our brain.
Biological evolution is not changing its character as as the constitution, conservation and diversification of lineages which are defined by the systemic conservation generation after generation of manners of living that extend from the inception to the death of the reproducing organisms. The same occurs with the evolution of cultures. Cultures are closed networks of conversations conserved generation after generation through the learning of the children that live in them. As such cultures change if the closed network of conversations that the children learn as they live in them changes, and a new closed network of conversations begins to be conserved generation after generation through their living. One can say in general systemic terms, that what is conserved in a system or in the relations between the members of a group of systems what determines what can or not change in the system or in the group of systems.
Biotechnology is not a new practice, although what we can do now is very, very different from what we humans could do in that area hundred or fifty years ago. Internet with all its richness as a network not something basically different from other systems of interactions that facilitates the use of libraries and museums. No doubt the interconnectedness reached through Internet is much greater than the interconnectedness that we lived a hundred or fifty years ago through telegraph, radio, or telephone. However, we still do with Internet no more no less than what we desire in the domain of the options that it offers, and if our desires do not change, nothing changes in fact because we go on living through it the same configuration of actions (of emotioning) that we used to live. Certainly I know much of what is said and is happening in the domain of globalization of the flow of information, but it is not information what constitutes the reality that we live. The reality that we live arises instant after instant through the configuration of emotions that we live, and which we conserve with our living instant after instant. But if we know this, if we know that the reality that we live arises through our emotioning, and we know that we know, we shall be able to act according to our awareness of our liking or not liking the reality that we are bringing forth with our living. That is, we shall become responsible of what we do.
I want a cultural change, I want to contribute to a work of art in the domain of human existence, I want to contribute to evoke a manner of coexistence in which love, mutual respect, honesty and social responsibility arise spontaneously from living instant after instant such configuration of emotioning because we all cocreate it in our living together. That configuration of emotioning cannot be imposed, nor can it be demanded without denying it, it must be lived spontaneously as a matter of course because that is the way we learned to live in our childhood. Violations of such manner of living will be legitimate mistakes that can be corrected because there will be no intrinsic shame in them, they will be only errors. If indeed we were to live such a cultural change, what would be most remarkable, is that the configuration of emotioning that such a manner of living entails, would arise in us without effort as we begin to live in it by living in it. Moreover, such configuration of emotioning will be conserved generation after generation as our manner of cultural living if our children live it because we live it with them. Indeed, such a manner of living is what we all want to live in our desire for material and spiritual wellbeing. Utopia? yes because it correspond to a way of living that has been ours in our evolutionary history, and most of us know it as an experience or as a yearning of our childhood. Anyway, to do that would be, no doubt, a magnificent work of dynamic art, and a responsible creative act as well if we want to live as Homo sapiens amans.
Humberto R. Maturana.
August 1, 1997
meta Tao design - I: Sistemi viventi
meta Tao design - II: Tecnologia e Realtà
The Progressive Tao Blues Experiment:
Mr. John Dawson Winter III, detto Johnny (Beaumont, 23 febbraio 1944 – Zürich, 16 luglio 2014)
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