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DARREN STANLEY
On Maturana and Varelas Aphorism of Knowing, Being and Doing: A Phenomenological-Complexity Circulation
What we do intend is to be aware of what is implied in this unbroken coincidence of our being, our doing, and our knowing. All doing is knowing, and all knowing is doing. - Humberto R. Maturana and Francisco J. Varela
Introduction
In The Tree of Knowledge: The Biological Roots of Human Understanding, Maturana and Varela (1992) take as a starting point for their view of cognition that every act of knowing brings forth a world (p. 26). This statement implies that there is a fundamental connection between human action and human experience. Their assertion also announces a seemingly indisputable fact: that a persons identity is inseparable from the way in which the world appears to that person. That is, cognition and human understanding are summed up, as Maturana and Varela have done, in the principle: All doing is knowing, and all knowing is doing(p. 26). What I propose to consider and examine in this paper is the nature of this unbroken coincidence. As a fundamental principle of their theory of cognition, a theory which Maturana and Varela refer to as embodied action or simply enactivism, their concern is for a fundamental principle for all living things or cognizing bodies, that is, living organizationsorganizations across a wide range of scales. Put differently, Maturana and Varelas aphorism for the inseparability of knowing and doing is intended to be a guiding principle for all living entities and not just human beings: these are entities like the biological body, but also biological subsystems, social collectivities, cultural phenomena, linguistic domains, governance structures, the world of evolved
Proceedings of the 2008 Complexity Science and Educational Research Conference Feb 35 Athens, Georgia pp. 1xxx www.complexityandeducation.ca
species, and the larger ecological body or ecosphere. If such a varied collection of diverse life-forms could arise from a set of vital or essential principles, then, as physicist Abdus Salam suggests, one might conclude that nature is not economical of structureonly of principles (Quoted in Kelso, 1995, p. 15). This economy of principles behind all living phenomena could include, as an important principle, Maturana and Varelas aphorism on knowing, being and doingan aphorism which is essentially about connectivity. To be sure, a number of other principles, e.g., diversity, redundancy, distributed action, self-organization, may also be at work as an economic set of invariant principles. Such principles are, generally speaking, frequently aligned with the paradigmatic framework for living systems called complexity science. Thus, it is tting, as such, to draw upon the eld of complexity science in this paper as one possible to understand the nature of connectivity in living organizations. Contemporary ndings and thoughts about complex systems do not appear to adequately and fully address cognition. That is, there are some researchers in the contemporary sciences of cognition who have argued that many theories of cognition fall short of what is needed for a richer understanding of cognition and, hence, argue for the additional need to account for phenomenality (Roy, Petitot, Pachoud, & Varela, 1999). As Varela, Thompson and Rosch (1991) write:
The new sciences of mind need to enlarge their horizon to encompass both lived human experience and the possibilities for transformation inherent in human experience. Ordinary, everyday experience, on the other hand, must enlarge its horizon to benet from the insights and analyses that are distinctly wrought by the sciences of mind. (p. xv)
In other words, there is a need for a necessary circulation through rst-person accounts and third-person descriptions (Varela & Shear, 1999). With the need for certain theoretical underpinnings for this necessary circulation now made known, the aim of this piece can be elucidated further. Although Maturana and Varelas claim is to the inseparability of the cognizing being and that beings experience and actions, the relational nature of these three aspects of the cognizing subject does require a deeper inquiry, especially since the phenomenal eld of consciousness suggests a range of different modalities aligned, in particular ways, with the principle of connectivity. In particular, various descriptions and understandings of health and healthy organizations, especially in terms of illness and disease, are particular manifestations of certain modalities. As such, I will be drawing upon some contemporary understandings of health as part of my own understanding of the relational dynamism of Maturana and Varelas aphorism on knowing, doing and being. Before delving into an exploration of the relational dynamism of Maturana and Varelas aphorism, an elaboration of certain theoretical underpinnings and the need to bridge the explanatory gap of rst- and third-person accounts will rst be considered.
living body (p. 222). Certainly, not all philosophers of mind share this particular view. Described as the so-called hard problem of consciousness (Roy et al., 1999), the concern with the mind rests with the intractable nature of consciousness (Nagel, 1974)that is, the relationship between the lived-experience of a conscious being and the external observable world of that individual. That is, where phenomenal consciousness is often described as subjective, internal and of a certain quality, life is characterized as being external to ones self and objective with particular structural and functional physical properties (Thompson, 2007, p. 222). On the other hand, the deep continuity of life and mind must speak to the relationship between individual consciousness and the life-world which, in the context of this paper, involves a circulation through lived-experience and complexity science. That is, there is a need to include the experiencing subject as part of the epistemological basis, described as phenomenal complexity theory (Letiche, 2000), for framing a study of complex living phenomenaa framework that is, additionally, attentive to the lived-structures of meaning as manifest through the fundamental thematic existentials of spatiality, corporality, temporality, and relationality (van Manen, 1990).
the identities of those elements that give rise, through interaction, to a property that cannot be found at the level of the interacting parts.
similarly, lived experience, like other emergent living phenomena, is manifest in much the same way; as such, any complexity-related perspective should account for, and show some sensitivity to, lived-experience. To be sure, other principles pertinent to the study and understanding of diverse complex systems are important: one nds scholars and researchers who speak of, for instance, diversity, redundancy, and non-linearity as important principles for a variety of living phenomena to arise. It would appear, however, that these principles are expressed across a spectrum of possibility. That is, as an expression of degree, i.e., too little or too much of some principle, any given phenomenon shows itself in a particular manner or mode having been pushed into a particular region or basin of attraction that is far from the edge of chaos. To draw upon a particular discourse, one might say that such phenomena are unhealthy. In other words, with just the right amount of diversity, redundancy and distributed activity, the phenomenon under considerationsay, the human heart, the whole biological body, ones neighborhood, workplace, or various other local ecosystemsare found to be and described as healthy living organizations (Stanley, 2004, 2005b). Indeed, with the principle of connectivity, one can nd a similar correlation with the health of an organization (Stanley, 2005a). Certainly, some consideration has been given to particular complexityrelated ideas, e.g., emergence and self-organization (Cf., Thompson, 2007; Varela, 1999a), which resonate with the study of lived-experience. In fact, complexity science seems to have rendered the apparent discontinuities between and across lifes seemingly disconnected living phenomena problematic (Davis, 2005). That is, a transdisciplinary approach is emerging and is appearing to be quite useful to understand human experiences of all kinds, but especially matters of health and healthy learning organizations as a shared transdisciplinary framework. Moreover, while connectivity may be an important principle for complex living patterns and processes, some further consideration is needed to understand its role in living formsespecially in terms of the health of living organizations. To this end, this paper is an on-going extension of previous work focusing upon lived-experience of illness as a phenomenon which might shed some further light upon the dynamic quality of connectivity (Stanley, 2007).
certain scholars speak about a fundamental complementarity between these two different research orientations (Cf., Varela & Shear, 1999; Varela et al., 1991). Thus, as neuroscientist Scott Kelso writes, the reconciliation of rst-third-person accounts of natural phenomena promises much in helping us to understand ourselves, other creatures, and the world we live in (Kelso & Engstrm, 2006, p. 236). For one to say that the world exists independently from human beings would suggest that it is possible to achieve authoritative, universally valid statements (Maturana & Poerksen, 2004, p. 39). Such a stance on the nature of reality would imply a kind of objectivity, however, in a culture of power, domination and control, it provides the justication for forcing other people to subject themselves to ones own view of things (Ibid.). It would appear that the universal validity of particular statements about the world must disintegrate into a myriad of different worldviews because, as Maturana and Varela (1992) state: Everything said is said by someone (p. 26). Thus, some worldviews will be shared and complementary, while others will be seemingly contradictory in nature. Thus, while there may be 6-billion (or so) people on this planet, there are not 6-billion distinct and absolutely different views. Therefore, as Maturana in his conversation with Poerksen reminds us, the number of possible realities may seem potentially innite, but that diversity is constrained by communal living, by cultures and histories created together, by shared interests and predilections (Maturana & Poerksen, 2004, p. 44). Like Goethes way of seeing unity and wholeness, avoiding the reduction of multiplicity to uniformity, one might seek a kind of organic unity through shared understandings of common structures which embrace and include difference (Bortoft, 1996). Therein, we might nd multiplicity within unity without breaking the unity (Ibid., p. 254). For instance, in looking at the whole world, one might see its unity through its fractal structure of diverse, embedded, self-similar forms of life where the divisions of the world may be seen for the uniqueness that each living form may bring to the world as a whole all while the world remains whole. Goethe, like other more contemporary scholarly writers, describe this kind of structure as a holograph. It is in this holograph of the world that we see manifestations of diverse fractal-like forms that emerge from particular principles of organization. But, even more, they remain delicately connected in a dynamic tension that pushes and pulls upon each living thing, playing itself out in a range of modalities. That is, the nature of the connectivity within and between all life forms lends itself to a particular interpretation which one might call health.
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