The emergence of mind is a central issue in cognitive philosophy. The main working assumption of the present paper is that several important insights in answering this question might be provided by the nature of life itself. It is in this line of thinking that this paper compares two major philosophical conceptualizations of the living in the history of theoretical biology, namely those of Maturana and Aristotle. The present paper shows how both thinkers describe the most fundamental properties of the living as autonomous sustenance. The paper also shows how these theoretical insights might have a consequence upon our understanding of a specific constructiveness of human cognition, here referred to as enarrativity, if this can be considered in a structural as well as evolutionary connection with the structure of life as such. The paper finally suggests that the structural connection made here can be traced from the fundamental organization of self-preservation to survival behaviors to constructive orientation and action.

Key words: autopoiesis, soul, system theory, organism, cognitive philosophy, enarrativity, theoretical biology.

Open peer commentary on the article “In Maturana’s Wake: The Biology of Cognition’s Legacy and its Prospects” by Randall Whitaker. Abstract: Influential texts are often long, complicated, dense, and difficult to read. While these texts have their place, it seems they are not utilized by the masses as frequently as content that is shorter, easier to understand, practical, and in a format that is more interactive. A proposal is made for practical applications of Maturana’s research to be presented in short videos to improve the understandability of his ideas while also increasing its popularity and value.

This paper analyzes Humberto Maturana’s understanding abour the objectivity of scientific knowledge through a critical dialogue with other contemporary epistemological constructivist theories. The two subjects discussed are the relations between knowledge-reality and knowledge-society, which are the most common senses that guide the philosophical discussion about objectivity. This paper also includes a systematization of the main theses of Matuana’s biology of cognition, and a brief evaluation of the role of the notion of “autopoiesis” for the understanding of objectivity.

Key words: autopoiesis, objectivity, constructivism, epistemology, humberto maturana.

The Tree of Knowledge, by Humberto Maturana and Francisco Varela, is a landmark attempt to integrate biology, cognition, and epistemology into a single science, reversing the dualism of fact and value, and of observer and observed, that has haunted the West since the seventeenth century. The authors see perception as a reciprocal and interacting phenomenon, a “dance of congruity” that takes place between a living entity and its environment. This, they argue, implies a relativity of worldviews (there are no certainties), as well as the existence of a biology of cooperation going back millions of years. Recognition of a lack of absolutes, and of the nature of perception itself, they assert, make it possible for us today to change things for the better, as a deliberate and conscious act. What is overlooked in this discussion, however, are the origins and nature of conflict. By being pointedly apolitical, the authors wind up implying that one worldview is as good as the next. Cognitively speaking, the substitution of Buddhism for politics is a serious error, leaving, as it does, too many crucial questions unanswered. It is thus doubtful whether the biological argument being advanced here can stand up to serious scrutiny, and whether the dualism of modern science has indeed been overcome. Yet The Tree of Knowledge remains an important milestone in our current efforts to recognize that science is not value-free, and that fact and value are inevitably tied together. We are finally going to have to create a science that does not split the two apart, and that puts the human being back into the world as an involved participant, not as an alienated observer.

Three central themes of Maturana’s work – autopoiesis, the biology of cognition, and cybernetic ontology – are examined. Evidence is offered that Maturana’s treatment of these themes is either unoriginal or flawed. The uncritical acceptance of Maturana’s work by family therapists raises questions about the maturity of their discipline, especially in so far as many practitioners claim an understanding of cybernetics.

Excerpt: The Origin of Humanness, written in the early 1990s, brings together two strands of research: Maturana Romesin’s research into the origin of humanness and Verden-Zöller’s research into the rise of self-consciousness in the child during early mother-child play relations. The authors’ core claim is that the human species has evolved by conserving love as a fundamental domain of cooperation expressed through the basic emotions or moods of mutual respect, care, acceptance and trust (Homo sapiens-amans) rather than competition and aggression (Homo sapiens aggressans or arrogance). In this, they do not declare an ethical imperative, but rather situate ethics in biology, since, in their view, a responsible concern for the well-being of the other (human, species, biosphere, etc.) arises naturally from a manner of living in the biology of love. This is what they propose as a way for conserving the existence of social human beings (and what they call “social consciousness”) and for countering the dominant culture of domination, submission or indifference in Western society. Ethics, in this sense, is a choice of emotioning on an individual basis that in relation to a social community defines how a particular manner of living is to be conserved over the coming generations.

This paper is a celebration of Maturana as an artist, who, in his writing, has brought forth a model, or perhaps it can be called a social ideal, in which people coexist in love, mutual respect and honesty, a form of coexistence from which social responsibility ought to arise spontaneously. Maturana, by openly inviting re?ection upon the condition of humanity, on the nature of humanness, and, in his critique of the concept of metadesign, our addiction to technology, becomes an artist. In his own words, he becomes a poet of daily life. It is in this role that Maturana has provoked an exploration to begin into the possibilities of extending the application of his biology of cognition, and his insights into the phenomena of technology and art, to understanding and resolving the problems created by our apparent inability to regulate the development of technology.

This paper seeks to juxtapose the work of Sir Geoffrey Vickers and Humberto Maturana with a view to thinking more about the theoretical underpinnings of Peter Checkland’s soft systems methodology (SSM) and of soft systems and soft operational research more generally. The paper argues that Maturana’s ‘Theory of the Observer’ can usefully complement Vickers by specifying more precisely the nature of the cognitive structures that underpin people’s descriptions of situations, by clarifying the relationship between cognitive creativity and the historical and relational constraints that bear upon people’s descriptions and explanations, and by providing a more complete description of the dynamics that underpin individual and social learning.

Key words: Appreciative system, soft systems, theory of the observer