Личная страница Dmitriy Lyashenko

There are circumstances in which an observer can see that under the expansion of a consensual domain of co-ordinations of actions there is a recursion in the co-ordinations of actions of the organisms that participate in it. When this happens, what an observer sees is, on the one hand, organisms that interact with each other recurrently in consensual co-ordinations of actions, and on the other hand, a phenomenal domain in which all the phenomena that we distinguish as phenomena of praxis of living in daily life take place. Due to this, I claim that when this occurs, language happens, and that the phenomenon of language takes place in the flow of consensual co-ordinations of consensual co-ordinations of action between organisms that live together in a co-ontogenic structural drift. Furthermore, I also claim that with languaging observing and the observer arise; the former as the second-order recursion in consensual co-ordinations of actions that constitute the phenomenon of distinction and the latter in a third-order recursion in which there is the distinction of the operational realisation of observing in a bodyhood. Indeed, when languaging and observing take place, objects take place as distinctions of distinctions that obscure the co-ordinations of action that these co-ordinate. Finally, when languaging, observing and objects take place, the phenomenon of self-consciousness may take place in a community of observers as a fourth-order recursion of consensual co-ordinations of actions in which the observer distinguishes his or her bodyhood as a node in a network of recursive distinctions. Language as a domain of recursive consensual co-ordinations of action does not operate with symbols, yet symbols arise in language as distinctions of relations of distinctions. Also, according to this, words are not symbolic entities, nor do they connote or denote independent objects. They are distinctions of consensual co-ordinations of actions in the flow of consensual co-ordinations of actions. This is why sounds, marks or movements do not constitute words by themselves, and sequences of groups of sounds, marks or movements do not constitute languaging. Language occurs only in the flow of recursive consensual co-ordinations of actions between organisms in recurrent interactions, or, in the operation of a single organism, in the flow of actions that an observer may see in it as belonging to an implicit domain of consensual co-ordinations of actions with other organisms because they arise in that single organism in its structural dynamics under circumstances in which its structure in that moment is the result of its participation in a history of languaging with other organisms.

The observer happens in the praxis of living in language, and he or she finds him- or herself in the experience of happening as such as a matter of fact, prior to any reflection or explanation. The observer is in the experience of observing as a constitutive a priori starting condition in the moment of reflecting, explaining or talking. Therefore, the observer and observing as experiences need not be explained or justified to happen, even though we may want to explain them as we may want to explain any other experience. Indeed, all experiences happen as a matter of fact, and as such they cannot be disputed; they can only be disbelieved, or one can claim that they are not properly distinguished. It is in the domain of explanations where conflicts may arise. Explanations take place in the praxis of living of the observer, and they are experiences also. Yet explanations as experiences are second-order experiences in the sense that they are reflections of the observer in his or her praxis of living in language about his or her praxis of living. In this context, reality is not an experience, it is an argument in an explanation. In other words, reality arises as an explanatory proposition of our experience of operational coherences in our daily and technical life as we live our daily and technical life. Yet, in these circumstances, reality can arise as an explanatory argument or proposition of one kind or another according to whether the observer accepts or rejects the question about the biological origin of his or her properties as such.

We modern natural scientists accept a given proposition as a scientific explanation of a particular situation of our praxis of living as observers (or phenomenon to be explained), only if it describes a mechanism that produces that situation or phenomenon as a consequence of its operation as one of four operational conditions that the observer can conjointly satisfy in his or her praxis of living. These four conditions are: a) The specification of the phenomenon to be explained as a feature of the praxis of living of the observer through the description of what he or she must do to experience it. b) The proposition in the praxis of living of the observer of a mechanism that as a consequence of its operation would give rise in him or her to the experience of the phenomenon to be explained. c) The deduction from the mechanism proposed in (b) and of all the operational coherences that it entails in the praxis of living of the observer, of other phenomena as well as of the operations that the observer must do in his or her praxis of living to experience them. d) The actual experience by the observer of those additional phenomena deduced in (c), as he or she performs in his or her praxis of living those operations that, according to what has also been deduced in (c), would be generated in it as he or she realises them.

When these four conditions are satisfied in the praxis of living of the observer, and only then, the mechanism proposed in (b) as a generative mechanism that gives rise as a consequence of its operation to the phenomenon specified in (a) becomes a scientific explanation of that phenomenon for the observer. Furthermore, the generative mechanism proposed in (b) remains, for an observer, as a scientific explanation of the phenomenon specified in (a) only as long as all the phenomena deduced in (c) are experienced by him or her according to the indications also deduced in (c). Therefore, scientists are only those observers who use the criterion of validation of scientific explanations for the validation of their explanations, and they do this by carefully avoiding confusing operational domains. I call these four operational conditions the criteria of validation of scientific explanations because we modern natural scientists use them in the praxis of scientific research for the generation of scientific explanations. Indeed, what I say is that science as a domain of explanations and statements arises in the praxis of scientists through the application of the criterion of validation of explanations presented above, and not through the application of a criterion of falsification, as suggested by Popper

As a consequence of their manner of constitution, cognitive domains are closed operational domains: an observer cannot get out of a cognitive domain by operating in it. Similarly, an observer cannot observe a cognitive domain by operating in it. An observer can get out of a cognitive domain, and observe it, only through the recursive consensuality of language by consensually specifying another cognitive domain in which the first one is an object of consensual distinctions. We do not like to accept, or we are not aware, that it is the case that the distinctions, such as object or relation, that we make in languaging arise in the constitution of language as a closed domain of recursive consensual co-ordinations of actions, and constitutively do not apply outside it. As a result of this, we usually have difficulties in accepting, and in imagining, that outside language nothing (no thing) exists because existence is bound to our distinctions in language. No doubt a modern physicist may say that quantum physics says that the categories of daily life do not apply in the realm of elementary particles. Yet I am saying much more than that: I am saying that all phenomena, including of course those of quantum physics as well as those of the observer and observing, are cognitive phenomena that arise in observing as the observer operates in language explaining his or her praxis of living; that observing can only be understood as a result of the biology of language, and that observing does not reveal an independent reality, but constitutes the observed as a configuration of consensual co-ordinations of actions in language. Indeed, this is what I indicate as I call the explanatory path of objectivity - in - parenthesis the domain of 'constitutive ontologies' in the ontological diagram presented earlier. Nothing precedes its distinction; existence in any domain, even the existence of the observer themselves, is constituted in the distinctions of the observer in the explanation of his or her praxis of living. Nothing exists outside language because existence is constituted in the explanation of the praxis of living of the observer, regardless of the explanatory path followed; even the praxis of living of the observer exists only as he or she beings it forth in languaging for explaining or describing. However, if in our search for explanation we ask for the characteristics of the transcendental substratum on which, for epistemological reasons we expect everything to take place, we find from all that I have said above that the ontology of observing shows us that we cannot say anything about it, not even to refer to it as an it, because as soon as we do so we are in language, in the domain of recursive co-ordinations of actions of observers that arise as they operate in language. Outside language no thing exists. We now can be aware that this is a constitutive human cognitive condition, not a circumstantial limitation.

We scientists like to explain the praxis of living, and the passion for explaining is the fundamental emotion that supports what we do as such. Furthermore, what is peculiar to modern scientists in general, and especially to modern natural scientists, as they do science, is their particular manner of listening for what they consider acceptable reformulations of the praxis of living, and their serious attempt to remain always consistent with it in their statements about what happens in their domains of experience. As a result, modern science is a peculiar domain of explanations and of derived statements about the praxis of living that is defined and constituted in the application by the observer in the particular criterion of validation of explanations - the criterion of validation of scientific explanations. Indeed, all those persons who accept, and consistently use, the criterion of validation of scientific explanations for the generation of their explanations, as well as for the validation of their statements in a particular domain, are scientists in that domain.