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→Relation to consciousness
==Relation to consciousness==
==Relation to consciousness==
与意识的关系
The connection of autopoiesis to cognition, or if necessary, of living systems to cognition, is an objective assessment ascertainable by observation of a living system.
The connection of autopoiesis to cognition, or if necessary, of living systems to cognition, is an objective assessment ascertainable by observation of a living system.
自创生（如果有必要的话，特指生命系统的自创生）与认知的关系，是一种可以通过观察生命系统来确定的客观评估。
There are multiple criticisms of the use of the term in both its original context, as an attempt to define and explain the living, and its various expanded usages, such as applying it to self-organizing systems in general or social systems in particular. Critics have argued that the concept and its theory fail to define or explain living systems and that, because of the extreme language of self-referentiality it uses without any external reference, it is really an attempt to give substantiation to Maturana's radical constructivist or solipsistic epistemology, or what Danilo Zolo has called instead a "desolate theology". An example is the assertion by Maturana and Varela that "We do not see what we do not see and what we do not see does not exist". The autopoietic model, said Rod Swenson, is "miraculously decoupled from the physical world by its progenitors ... (and thus) grounded on a solipsistic foundation that flies in the face of both common sense and scientific knowledge".
There are multiple criticisms of the use of the term in both its original context, as an attempt to define and explain the living, and its various expanded usages, such as applying it to self-organizing systems in general or social systems in particular. Critics have argued that the concept and its theory fail to define or explain living systems and that, because of the extreme language of self-referentiality it uses without any external reference, it is really an attempt to give substantiation to Maturana's radical constructivist or solipsistic epistemology, or what Danilo Zolo has called instead a "desolate theology". An example is the assertion by Maturana and Varela that "We do not see what we do not see and what we do not see does not exist". The autopoietic model, said Rod Swenson, is "miraculously decoupled from the physical world by its progenitors ... (and thus) grounded on a solipsistic foundation that flies in the face of both common sense and scientific knowledge".
对于该术语的应用，无论是在其最初的语境中（即试图定义和解释生命体），还是在其各种扩展的使用中（如将其应用到一半的自组织系统，特别是社会系统），都有多种批评意见[37]。批评者认为，该概念及其理论未能定义或解释神明系统。而且，由于其使用的极端的自我指涉语言没有任何外部参照，它实际上是在为Maturana的激进建构主义constructivist或唯我论solipsistic的认识论epistemology[38]（又被Danilo Zolo称为“荒凉神学”[39][40]）提供证据。自我指涉的一个例子是Maturana和Varela的断言：“我们看不到我们没有看到的东西，我们没有看到的东西也不存在。”Rod Swenson说，自创生模型“奇迹般地与物质世界分离... ... (因此)建立在唯我论的基础上，与常识和科学知识背道而驰。”
对于该术语的应用，无论是在其最初的语境中（即试图定义和解释生命体），还是在其各种扩展的使用中（如将其应用到一半的自组织系统，特别是社会系统），都有多种批评意见[37]。批评者认为，该概念及其理论未能定义或解释神明系统。而且，由于其使用的极端的自我指涉语言没有任何外部参照，它实际上是在为Maturana的激进建构主义constructivist或唯我论solipsistic的认识论epistemology[38]（又被Danilo Zolo称为“荒凉神学”[39][40]）提供证据。自我指涉的一个例子是Maturana和Varela的断言：“我们看不到我们没有看到的东西，我们没有看到的东西也不存在。”Rod Swenson说，自创生模型“奇迹般地与物质世界分离... ... (因此)建立在唯我论的基础上，与常识和科学知识背道而驰。”
One question that arises is about the connection between cognition seen in this manner and consciousness. The separation of cognition and consciousness recognizes that the organism may be unaware of the substratum where decisions are made. What is the connection between these realms? Thompson refers to this issue as the "explanatory gap", and one aspect of it is the [[hard problem of consciousness]], how and why we have [[qualia]].<ref name=Thompson2>
由此出现的一个问题是意识与用这种方式看待的认知之间的联系。认知与意识的分离让我们意识到，有机体可能并不能意识到做出决定的底层机制。这两个领域的联系是什么？Thompson把这个问题称为“解释的鸿沟”explanatory gap，其中的一个方面是“意识的难题”the hard problem of consciousness，即我们如何以及为什么会有“感质”qualia的问题。
A second question is whether autopoiesis can provide a bridge between these concepts. Thompson discusses this issue from the standpoint of [[enactivism]]. An autopoietic cell actively relates to its environment. Its sensory responses trigger motor behavior governed by autopoiesis, and this behavior (it is claimed) is a simplified version of a nervous system behavior. The further claim is that real-time interactions like this require attention, and an implication of attention is awareness.<ref name=Thompson3>
第二个问题是自创生能否在这些概念之间提供一个桥梁。Tompson从交互理论enactivism的角度讨论了这个问题。一个自创生的细胞积极地与它的环境发生联系。它的感觉反应触发了由自创生支配的运动行为，而这种行为（据说）是神经网络行为的简化版。进一步说，像这样的实时互动需要注意力，而注意力的一个含义就是意识。
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==Criticism==
==Criticism==