Life after Kant: Natural purposes and the autopoietic foundations of biological individuality
Life after Kant: Natural purposes and the autopoietic foundations of biological individuality
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康德之后的生活：自然目的和生物个体的自创生基础
DOI：
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发表时间：
2002
期刊：
影响因子：
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通讯作者：
F. Varela
中科院分区：
文献类型：
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作者：
Andreas Weber;F. Varela
本文对生物科学中的目的论的理解提出了一个基本的修正。自康德以来，人们习惯于将有机体中的目的性看作是观察者添加的偏见;最近的目的论概念很好地表达了自然目的的这种“好像”特征。然而，在最近的科学发展中，诸如自组织（或复杂系统）和自创生观点等概念已经取代了涌现和循环自我生产，成为生命的核心特征。与通常肤浅的阅读相反，康德对生命进行了多方面的描述，并预见了这种对有机体的现代阅读，甚至首次引入了“自组织”一词。我们从这个角度重新解读康德，得到了一群生物学哲学家的支持，以汉斯·约纳斯（Hans Jonas）为中心人物，他们将以生物体为中心的生命观重新置于舞台中央，这是一个能够提供内部视角的自主关注中心。因此，康德的核心思想是，从生物学哲学和围绕着自我诗学的科学思想这一潮流中找到一种趋同的发展，这两种独立但平行的发展在20世纪70年代达到顶峰。与其将意义或价值视为人工制品或幻觉，两人都同意对一种形式的不可分割的目的论的新理解，即真正的生物特征，不可避免地与作为生命过程的身份的自我建立交织在一起。
This paper proposes a basic revision of the understanding of teleology in biological sciences. Since Kant, it has become customary to view purposiveness in organisms as a bias added by the observer; the recent notion of teleonomy expresses well this “as-if” character of natural purposes. In recent developments in science, however, notions such as self-organization (or complex systems) and the autopoiesis viewpoint, have displaced emergence and circular self-production as central features of life. Contrary to an often superficial reading, Kant gives a multi-faceted account of the living, and anticipates this modern reading of the organism, even introducing the term “self-organization” for the first time. Our re-reading of Kant in this light is strengthened by a group of philosophers of biology, with Hans Jonas as the central figure, who put back on center stage an organism-centered view of the living, an autonomous center of concern capable of providing an interior perspective. Thus, what is present in nuce in Kant, finds a convergent development from this current of philosophy of biology and the scientific ideas around autopoeisis, two independent but parallel developments culminating in the 1970s. Instead of viewing meaning or value as artifacts or illusions, both agree on a new understanding of a form of immanent teleology as truly biological features, inevitably intertwined with the self-establishment of an identity which is the living process.