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its structural dynamics and also as its relational domain
in moving in the interactions of the simple living in the
language, in a mutual generative relationship between
these two existential domains. From this point of view,
there is no body-mind interaction as it is traditionally
conceived. On the contrary, it is about an only
existential dynamics. It is a domain of cognitive actions
where the organism, in a single moment, specifies the
medium where it lives and is distinguished, engaging
itself dynamic and structurally in recursive actions,
coordinated and regular, which biggest example is the
language, in the single sense of maintaining its
autopoiese, that means, the production of productive
nets of itself. For us, humans, everything is born from
this come-to-be movement, from constituting itself
when constituting a world in the language.
The emotions have a crucial role in this framework.
According to Maturana, the human is lived in talking
and thrilling. All human actions, even the rational, are
based in thrilling. Any operation of the human organism
in the environment is a behavior that is based in the
emotions. The emotion is a space of the experience
when we move in the existence, in the flow of
congruent and recurrent actions coordination in the
language. It is a condition which modules our individual
living continual and contingently. So, every living
being, especially the human being, exists as a totalized
dynamic unit in continual relationship and change. For
us, this dynamic aspect is fundamental for the
understanding of the illness in the autopoiese theory.
The crossing of our emotions with our living in the
language follows a contingent course, mutually
generative, with our internal structural dynamics and its
balance, being able then, according to the
circumstances, to emerge a pattern of illness that
specifies, in the being and doing of the individual, a
domain of symptomatic totality in terms of emotions
and contingent psychic life to an individual clinical
state. Every falling ill process is a unit in movement that
cannot be separated or reduced to its cellular and
molecular components only, neither separated from the
thrilling and from the psychic life of the individual.
The mind, inserted in the Autopoiese Theory, as
well as the awareness and the self-awareness, is a
phenomenon, which is distinguished in its specification
in the human language. It is not a physiologic entity
that can be located in CNS as the biological science
taught so far tries to convince us. For Maturana, the
mind is a phenomenon that emerges from the
relationship life, and not a property of cerebral
molecular components. The experience of awareness,
when specified in the language, appears as an action
experience in the living, in an exclusively cognitive
domain, always keeping the structural coupling of the
organism with the medium for the maintenance of
autopoiese. Therefore, the study of mental phenomenon,
of the emotions, as well as sensations and altered
functions of the organism in the illness, specified in the
language of the one who self-observes, are fundamental
in the understanding of falling ill in the individual
dynamics.
According to Humberto MATURANA, what
happens and is special about the cognitive process of
awareness is that it “is a self-distinction experience...
and I claim that the awareness happens as a particular
relational dynamics [that can be with itself in the
example of self-awareness], when the organism operates
as a participant of a domain of recursive distinctions in
the language and that awareness is not an entity or a
property of an entity” (Maturana, 1997, O.R., pg. 214).
In other words, the mind is the way the NS operates
in us, humans, that uses the language as a dynamic
interaction, allowing us to live the experience of
awareness and self-awareness. It is because of this self-
distinction condition that we experience the ego as
located in our body as a whole. On the other hand, the
maintenance of our body as a whole is closely related to
the awareness and to the language as an experiencing
human mode. “What we do in our language and in our
awareness has consequences in our body dynamics and
what happens in our body dynamics has consequences
in our language” (Maturana, 1997, O.R. pg. 168).
Actually it is about a unit and totality conception of the
human being in the action, in the cognitive act we
execute all the time we distinguish anything in acting,
doing and speaking.
Life phenomenon, loaded with its entire blemish,
according to this systemic biology purpose, is the
distinction of a single existential dynamics, autopoietic
in a domain of cognitive actions. Everything is born
from this come-to-be movement of acting, constituting a
world when self-constituting.
So, from this point of view, the emerging of the
illness in the interior of our body as a whole is a
contingent and mutually generative phenomenon with
the totality of our existential dynamics, in the living of
the language and in the emotion as an expression of an
operationally closed structural dynamics, and any
attempt to reduce the illness phenomenon to the level of
the cellular and molecular components of the organism,
or separate what is physic and what is psychic, becomes
a perspective of losing this dynamic totality that is so
expensive and important for a living being unit in the
acting of its existence.
The ontology of the objectivity
According to Humberto Maturana, any observer
follows an explanatory way which depends, basically,
on his preferences, on his internal disposition to implicit
or explicitly accept and choose one of the following two
initial conditions in his observation of the reality: 1) the