The Origin of Humanness in the Biology of Love
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The central concern of this book is us human beings. The authors’ basic question is: ‘How is it that we can live in mutual care, have ethical concerns, and at the same time deny all that through the rational justification of aggression?’ The authors answer this basic question indirectly by providing a look into the fundaments of our biological constitution, concentrating on what they term emotioning, that is the flow of emotions in daily life that guides the flow of the systemic conservation of a manner of living. Maturana and Verden-Zöller claim that the fundamental emotion that gave rise to humans as sapient languaging beings was love, and that this remains our fundament even when other emotions become socially prevalent.
become well-integrated individuals and social beings as they learn their bodies and the bodies of others in the generation of a social sp ace ( see V erden-Z ö ller i n M at urana a nd Verden-Zöller, 1993). How can the difference between the human and the chimpanzee manners of community living be explained and understood? How is it that chimpanzees did not become languaging animals like us? How can we explain the difference of intelligence between humans and chimpanzees? Before we propose an
the epigenetic process because, in fact, many different genotypes can give rise to the same ontogenic phenotype. However, not all biologists are fully aware that epigenesis is a systemic process of mutual structural modulation that involves both the organism and the medium over the life span of the organism. And we biologists are not always aware of this because in our modern inclination to reductionistic thinking, we frequently see the organism as if it were interacting with a preexisting and
is never corrected in his or her being, only in his or her doings. Whenever we correct the being of a child (not merely as an occasional happening but as a manner of living with him or her) by telling how he or she should or should not be, we deny him or her, we tell him or her that he or she is somehow wrongly made, and destroy his or her self-respect and self-acceptance. As we do that, we close the human world to the child. If instead we correct the doings of a child by inviting him or her to
already with this idea. But, if loving humanness remains important and valuable for us as human beings, then technology will not determine human life, and the biology of intimacy will not be lost or destroyed but will be conserved. If this happens, the biology of love, together with the biology of intimacy, will continue to be the source and the fundament of the psychic identity of our descendants as human beings of the Homo sapiens-amans kind. But, how can that happen? Conservation of Humanness
and tenderness, entwined in the daily living in the biologies of love and intimacy. Loving humanness is, one could say poetically, a work of aesthetics as a life lived in a loving, easy coherence with the cosmos (biosphere) that makes such a life possible. Indeed, sensuality, tenderness, and sexuality, braided in a loving coexistence, are such basic features of our humanness that we have to invent rational and irrational arguments to manipulate our emotioning so that we may deny in our daily