生命系统的组织

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3D representation of a living cell during the process of mitosis, example of an autopoietic system

3D representation of a living cell during the process of mitosis, example of an autopoietic system

有丝分裂，自创生系统的例子过程中活细胞的3D 表示

The term autopoiesis (模板:Ety) refers to a system capable of reproducing and maintaining itself.

The term autopoiesis () refers to a system capable of reproducing and maintaining itself.

术语自创生()是指一个能够自我复制和维持的系统。

The original definition can be found in Autopoiesis and Cognition: the Realization of the Living (1st edition 1973, 2nd 1980):

The original definition can be found in Autopoiesis and Cognition: the Realization of the Living (1st edition 1973, 2nd 1980):

最初的定义可以在《 Autopoiesis 》和《认知: 生活的实现》(1973年第1版，1980年第2期)中找到:

Page 16: It was in these circumstances ... in which he analyzed Don Quixote's dilemma of whether to follow the path of arms (praxis, action) or the path of letters (poiesis, creation, production), I understood for the first time the power of the word "poiesis" and invented the word that we needed: autopoiesis. This was a word without a history, a word that could directly mean what takes place in the dynamics of the autonomy proper to living systems.

Page 16: It was in these circumstances ... in which he analyzed Don Quixote's dilemma of whether to follow the path of arms (praxis, action) or the path of letters (poiesis, creation, production), I understood for the first time the power of the word "poiesis" and invented the word that we needed: autopoiesis. This was a word without a history, a word that could directly mean what takes place in the dynamics of the autonomy proper to living systems. {引文

— 模板:Comma separated entries

Page 89: ... the space defined by an autopoietic system is self-contained and cannot be described by using dimensions that define another space. When we refer to our interactions with a concrete autopoietic system, however, we project this system on the space of our manipulations and make a description of this projection.

第89页: ... 由自创生系统定义的空间是独立的，不能用定义另一个空间的维度来描述。然而，当我们提到我们与一个具体的自创生系统的相互作用时，我们将这个系统投射到我们操作的空间中，并对这个投射进行描述

The term was introduced in 1972 by Chilean biologists Humberto Maturana and Francisco Varela to define the self-maintaining chemistry of living cells. Since then the concept has been also applied to the fields of cognition, systems theory, architecture and sociology.

The term was introduced in 1972 by Chilean biologists Humberto Maturana and Francisco Varela to define the self-maintaining chemistry of living cells. Since then the concept has been also applied to the fields of cognition, systems theory, architecture and sociology.

这个术语是由智利生物学家温贝托 · 马图拉纳和弗朗西斯科 · 瓦雷拉于1972年提出的，用来定义活细胞的自我维持化学物质。从那时起，这个概念也被应用到认知、系统论、建筑学和社会学领域。

Meaning

意义

Autopoiesis was originally presented as a system description that was said to define and explain the nature of living systems. A canonical example of an autopoietic system is the biological cell. The eukaryotic cell, for example, is made of various biochemical components such as nucleic acids and proteins, and is organized into bounded structures such as the cell nucleus, various organelles, a cell membrane and cytoskeleton. These structures, based on an external flow of molecules and energy, produce the components which, in turn, continue to maintain the organized bounded structure that gives rise to these components (not unlike a wave propagating through a medium).

Autopoiesis was originally presented as a system description that was said to define and explain the nature of living systems. A canonical example of an autopoietic system is the biological cell. The eukaryotic cell, for example, is made of various biochemical components such as nucleic acids and proteins, and is organized into bounded structures such as the cell nucleus, various organelles, a cell membrane and cytoskeleton. These structures, based on an external flow of molecules and energy, produce the components which, in turn, continue to maintain the organized bounded structure that gives rise to these components (not unlike a wave propagating through a medium).

自创生最初是作为一种系统描述提出来的，据说是用来定义和解释生命系统的性质。自创生系统的一个典型例子是生物细胞。例如，真核细胞由核酸和蛋白质等多种生化成分组成，并被组织成有限的结构，如细胞核、各种细胞器、细胞膜和细胞骨架。这些结构以分子和能量的外部流动为基础，产生各种组分，这些组分反过来又继续维持产生这些组分的有组织的有限结构(就像通过介质传播的波一样)。

An autopoietic system is to be contrasted with an allopoietic system, such as a car factory, which uses raw materials (components) to generate a car (an organized structure) which is something other than itself (the factory). However, if the system is extended from the factory to include components in the factory's "environment", such as supply chains, plant / equipment, workers, dealerships, customers, contracts, competitors, cars, spare parts, and so on, then as a total viable system it could be considered to be autopoietic.

An autopoietic system is to be contrasted with an allopoietic system, such as a car factory, which uses raw materials (components) to generate a car (an organized structure) which is something other than itself (the factory). However, if the system is extended from the factory to include components in the factory's "environment", such as supply chains, plant / equipment, workers, dealerships, customers, contracts, competitors, cars, spare parts, and so on, then as a total viable system it could be considered to be autopoietic.

自动生成系统与同种异体生成系统形成对比，如汽车工厂，它使用原材料(组件)生成一辆汽车(一个有组织的结构) ，而汽车本身(工厂)不是汽车。然而，如果该系统从工厂扩展到包括工厂“环境”中的零部件，如供应链、厂房 / 设备、工人、经销商、客户、合同、竞争对手、汽车、备件等，那么作为一个完全可行的系统，它可以被认为是自动生产。

Though others have often used the term as a synonym for self-organization, Maturana himself stated he would "[n]ever use the notion of self-organization ... Operationally it is impossible. That is, if the organization of a thing changes, the thing changes". Moreover, an autopoietic system is autonomous and operationally closed, in the sense that there are sufficient processes within it to maintain the whole. Autopoietic systems are "structurally coupled" with their medium, embedded in a dynamic of changes that can be recalled as sensory-motor coupling. This continuous dynamic is considered as a rudimentary form of knowledge or cognition and can be observed throughout life-forms.

Though others have often used the term as a synonym for self-organization, Maturana himself stated he would "[n]ever use the notion of self-organization ... Operationally it is impossible. That is, if the organization of a thing changes, the thing changes". Moreover, an autopoietic system is autonomous and operationally closed, in the sense that there are sufficient processes within it to maintain the whole. Autopoietic systems are "structurally coupled" with their medium, embedded in a dynamic of changes that can be recalled as sensory-motor coupling. This continuous dynamic is considered as a rudimentary form of knowledge or cognition and can be observed throughout life-forms.

虽然其他人经常使用这个词作为自我组织的同义词，Maturana 自己表示，他会“永远使用自我组织的概念... ..。从操作上讲，这是不可能的。也就是说，如果一个事物的组织发生变化，那么这个事物就会发生变化。”。此外，自创生系统是自主的，操作上是封闭的，在这个意义上，系统内部有足够的过程来维持整体。自创生系统在结构上与他们的媒介相结合，嵌入在一种动态的变化中，这种变化可以被回忆为感觉-动作关系。这种连续的动态被认为是知识或认知的一种基本形式，可以在整个生命形式中观察到。

An application of the concept of autopoiesis to sociology can be found in Niklas Luhmann's Systems Theory, which was subsequently adapted by Bob Jessop in his studies of the capitalist state system. Marjatta Maula adapted the concept of autopoiesis in a business context. The theory of autopoiesis has also been applied in the context of legal systems by not only Niklas Luhmann, but also Gunther Teubner.

An application of the concept of autopoiesis to sociology can be found in Niklas Luhmann's Systems Theory, which was subsequently adapted by Bob Jessop in his studies of the capitalist state system. Marjatta Maula adapted the concept of autopoiesis in a business context. The theory of autopoiesis has also been applied in the context of legal systems by not only Niklas Luhmann, but also Gunther Teubner.

自创生的概念在社会学中的应用可以在尼克拉斯 · 卢曼的系统论中找到，这一理论后来被鲍勃 · 杰索普在他对资本主义国家制度的研究中采用。Marjatta Maula 将自创生的概念应用到商业环境中。自创生理论不仅被尼克拉斯 · 卢曼，而且也被冈瑟 · 特乌布纳应用于法律体系。

In the context of textual studies, Jerome McGann argues that texts are "autopoietic mechanisms operating as self-generating feedback systems that cannot be separated from those who manipulate and use them". Citing Maturana and Varela, he defines an autopoietic system as "a closed topological space that 'continuously generates and specifies its own organization through its operation as a system of production of its own components, and does this in an endless turnover of components模板:'", concluding that "Autopoietic systems are thus distinguished from allopoietic systems, which are Cartesian and which 'have as the product of their functioning something different from themselves模板:'". Coding and markup appear allopoietic", McGann argues, but are generative parts of the system they serve to maintain, and thus language and print or electronic technology are autopoietic systems.

In the context of textual studies, Jerome McGann argues that texts are "autopoietic mechanisms operating as self-generating feedback systems that cannot be separated from those who manipulate and use them". Citing Maturana and Varela, he defines an autopoietic system as "a closed topological space that 'continuously generates and specifies its own organization through its operation as a system of production of its own components, and does this in an endless turnover of components, concluding that "Autopoietic systems are thus distinguished from allopoietic systems, which are Cartesian and which 'have as the product of their functioning something different from themselves. Coding and markup appear allopoietic", McGann argues, but are generative parts of the system they serve to maintain, and thus language and print or electronic technology are autopoietic systems.

在文本研究的背景下，杰罗姆 · 麦克甘认为，文本是”作为自我生成反馈系统运作的自创生机制，不能与那些操纵和使用它们的人分离开来”。引用 Maturana 和 Varela 的话，他将自创生系统定义为一个封闭的拓扑空间系统，它通过自身组件的生产系统，不断地生成和指定自己的组织，并且这样做是在一个无休止的组件周转中完成的，他总结道，“自创生系统因此区别于异体生成系统，后者是笛卡尔的，并且作为其功能的产物与自身有所不同。编码和标记看起来是异质生物体” ，麦克甘认为，但它们是它们服务于维护的系统的生成部分，因此语言和印刷或电子技术是自创生系统。

In his discussion of Hegel, the philosopher Slavoj Žižek argues, "Hegel is – to use today's terms – the ultimate thinker of autopoiesis, of the process of the emergence of necessary features out of chaotic contingency, the thinker of contingency's gradual self-organisation, of the gradual rise of order out of chaos."

In his discussion of Hegel, the philosopher Slavoj Žižek argues, "Hegel is – to use today's terms – the ultimate thinker of autopoiesis, of the process of the emergence of necessary features out of chaotic contingency, the thinker of contingency's gradual self-organisation, of the gradual rise of order out of chaos."

在他对黑格尔的讨论中，哲学家斯拉沃吉 · 伊克认为，“用今天的术语来说，黑格尔是自创生的终极思想家，是从混沌的偶然性中产生必要特征的过程，是偶然性的渐进自我组织的思想家，是从混沌中逐渐崛起的秩序的思想家。”

Relation to complexity

与复杂性的关系

Autopoiesis can be defined as the ratio between the complexity of a system and the complexity of its environment.

</ref>

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Relation to cognition

与认知的关系

An extensive discussion of the connection of autopoiesis to cognition is provided by Thompson. The basic notion of autopoiesis as involving constructive interaction with the environment is extended to include cognition. Initially, Maturana defined cognition as behavior of an organism "with relevance to the maintenance of itself". The basic notion of autopoiesis as involving constructive interaction with the environment is extended to include cognition. Initially, Maturana defined cognition as behavior of an organism "with relevance to the maintenance of itself". However, computer models that are self-maintaining but non-cognitive have been devised, so some additional restrictions are needed, and the suggestion is that the maintenance process, to be cognitive, involves readjustment of the internal workings of the system in some metabolic process. On this basis it is claimed that autopoiesis is a necessary but not a sufficient condition for cognition. However, computer models that are self-maintaining but non-cognitive have been devised, so some additional restrictions are needed, and the suggestion is that the maintenance process, to be cognitive, involves readjustment of the internal workings of the system in some metabolic process. On this basis it is claimed that autopoiesis is a necessary but not a sufficient condition for cognition. Thompson (p. 127) takes the view that this distinction may or may not be fruitful, but what matters is that living systems involve autopoiesis and (if it is necessary to add this point) cognition as well. It can be noted that this definition of 'cognition' is restricted, and does not necessarily entail any awareness or consciousness by the living system.

</ref> Thompson (p. 127) takes the view that this distinction may or may not be fruitful, but what matters is that living systems involve autopoiesis and (if it is necessary to add this point) cognition as well. It can be noted that this definition of 'cognition' is restricted, and does not necessarily entail any awareness or consciousness by the living system.

/ ref Thompson (第127页)认为，这种区分可能是有益的，也可能没有，但重要的是，生命系统包含自创生和(如果有必要加上这一点)认知。可以注意到，这个“认知”的定义是有限的，并不一定要求生命系统有任何意识或觉知。

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.

自创生与认知的联系，或者如果必要的话，生命系统与认知的联系，是一个客观的评估，可以通过对生命系统的观察来确定。

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>

/ 参考

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>

/ 参考

Criticism

批评

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".

对于在其原始上下文中使用这一术语，试图界定和解释生活及其各种扩大的用法，例如将其应用于一般的自组织系统或具体的社会系统，存在多种批评意见。批评家认为，这一概念及其理论未能界定或解释生命系统，而且由于它在没有任何外部参照的情况下使用的自指向性的极端语言，它实际上是试图为马图拉纳激进的建构主义或唯我认识论或达尼洛 · 佐罗所称的“荒凉神学”提供实证。一个例子是 Maturana 和 Varela 的断言，即”我们看不到我们看不到的东西，我们看不到的东西不存在”。罗德•斯文森说，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”。

See also

参见

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Notes and references

注释及参考资料

Further reading

进一步阅读

External links

外部链接

• The Observer Web: Autopoiesis and Enaction: a website with more explanations

• Several papers on autopoietic theory are available through archonic.net

• A mindmap-collection of links and papers visualized by Ragnar Heil

• Autopoiesis and knowledge in the organization by Aquiles Limone, Luis E. Bastias

Category:Cybernetics

类别: 控制论

Category:Systems theory

范畴: 系统论

Category:Philosophy of mind

类别: 心灵哲学

Category:Enactive cognition

类别: 激活认知

Category:Consciousness studies

类别: 意识研究

Category:Self-replication

类别: 自我复制

Category:Non-equilibrium thermodynamics

类别: 非平衡态热力学

Category:Biological hypotheses

类别: 生物学假说

This page was moved from wikipedia:en:Autopoiesis. Its edit history can be viewed at 自创生理论/edithistory