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^"permissions":^"read":ӶӺ,"update":ӶӺ,"delete":ӶӺ,"admin":ӶӺ°,"user":^"id":6,"name":"Sarah Oberbichler"°,"id":"Gbec5hp1o3","ranges":Ӷ^"start":"/divӶ3Ӻ/divӶ4Ӻ/divӶ1Ӻ/pӶ23Ӻ","startOffset":0,"end":"/divӶ3Ӻ/divӶ4Ӻ/divӶ1Ӻ/pӶ23Ӻ","endOffset":1098°Ӻ,"quote":"Humberto Maturana (1970b) warned us that “anything said is said by an observer.” In our present context I want to extend that warning to: Anything known is known by an experiencer. If “to know” is to make distinctions in experience and then to set up relations between the parts of experience that have been distinguished, it follows quite inescapably (1) that we can know ourselves only to the extent to which we experience ourselves, and (2) that the self we do experience and incorporate into our cognitive structures, by that very act of construction, ceases to be the self that does the experiencing. This constructive interdependence between observer and observed has not seemed palatable to the Western mind. Since the Greeks, circular arguments have always engendered a sort of horror infinitatis. Aquinas spoke of vicious circles. Yet, in the light of the preceding discussion, it should be evident that the shift in epistemology we have outlined also requires a proper rehabilitation of circularity or self-reference so that they can be included as legitimate ground in rational thinking.","highlights":Ӷ^"jQuery3210354372536760819032":^°°,^"jQuery3210354372536760819032":^°°Ӻ,"text":"","order":"mw-content-text","category":"Argumentation2","data_creacio":1594916513481°
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