Abstract
What is the Self? Clearly the concept is a construction dependent on the organisms studied and the scientific discipline invoked for its criterion. From an anthropocentric vantage, the immunological manifestation of organismic Self is highly evocative. We are impressed with the extraordinary ability of the host to differentiate self elements from those invaders deemed dangerous; Lactobacillis in yogurt is fine, Staphalococcus is not; we “eat” one and attempt to destroy the other. Immunology, at least, for human biology, has become a crucial element of erecting the Self. But we are dissatisfied with the current interpretation of its nature.
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References
In both classical science and philosophy, the theme of self-determination was closely associated with topics of metaphysics. Thus, we may argue that to reexamine the intellectual basis of an immunological theory built upon the concept of a self-determined system, we are dealing with the metaphysical nucleus of the theory. In the European philosophical tradition, the term “metaphysics” was reserved for that aspect of philosophy which earlier was called by Aristotle “the first wisdom,” which was to deal with “the first principles” (Aristotle) of Being. The meaning and the context of these “first principles” were provided by Plato’s teaching about eidoses. Accordingly there are two possible approaches to the identification of an entity: The first is based on definition of that entity as characterized through its relations to others. In this perspective, we dip the entity into the Heraclidian flux: we do not define what is the entity but how it is affected by others; what was supposed to be identification of the entity was in fact countless reflexes of external effects, which were responsible for defining the entity. The second approach, which, from Plato’s point of view, pursues the goal of catching the true authenticity of an entity, attempts to define the entity as it determines itself “by itself and “for itself”. The problem of an authentical definition of identity, i.e., definition of the “whatness” or the eidos becomes the problem of self-definition (definition of self-determination, or self-determination as de-finition of self). Thus, within this classical intellectual tradition, the relationship between a particular form of theoretical reflection and metaphysics is an intimate one.
The metaphysical nucleus of a particular theory appeared whenever identification of its object became a concern within the theory itself. And each time metaphysical problematics explicitly appears within a theory, it demands attention to the concept of self-determination. Vice versa, whenever self-determination is discussed, theory refers thematically (in full awareness or not) to traditional metaphysical topics. This observation is self-evident in classical science, where theoretical thinking was developed in explicit dialogue with traditional metaphysics; perhaps this is best illustrated in biology which was considered as an applied form of metaphysics. Discussion of self-determination in the modern (allegedly non-metaphysical) scientific context must deal with several serious questions. What is the meaning of the concept independent of its historical origin and the intellectual environment in which the concept was developed? Was the shift in the meaning of the concept provided by its insertion in a new metaphysical context or by its complete purification from metaphysical atavisms? (If the latter is true, then such a purification must be itself presented as a particular theoretical activity.) Which are the criteria that apply our concept of self-determination that we do not simply obey the inertia of this ancient intellectual tradition and are aware of reproducing its metaphysical syllogisms? The immunological system provides certain aspects of establishing organismic identity. If this commonly shared intuition is correct, then immunological activity implies self-determination. And as soon as the concept of self-determination explicitly becomes a special topic in discussions of immunity, clarification of the questions outlined above can no longer be considered as marginal to the central themes of scientific reflection. In this context, clarification of the metaphysical connotations of self-determination is nothing else but clarification of the ways in which the problem of immunological Self can be formulated and, consequently, those inner intellectual structures which determine the corresponding research programs may be more carefully examined.
The autopoietic position is well-presented by Francisco J. Varela in Principles of Biological Autonomy (New York: Elsevier-North Holland, 1979), and its immunological derivative evolved to the so-called autonomous network theory.
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We are puzzled by the opposition of lineal thinking, allegedly typical of Western mentality, as contrasted to the appeal to notions of autonomy and self-determination, because the latter are characteristic products of the same Western culture. In typical cases, newly born oriental alternatives to Western philosophy (i.e., Russian Platonism) or post-classical critics of classical metaphysics (i.e., Heidegger) reproach the latter for exaggeration of the problem of autonomy (correspondingly — self-determination) in elaboration of such traditional metaphysical concepts as “life”, “spirit”, “being”, “meaning”, “consciousness”, “integrity”. We focus upon this illusion to “occidental lineal thinking” because it reveals from our perspective a flaw in the intellectual structure of the Paris School argument. Specifically, they are apparently unaware of their metaphysical assumptions, i.e., the philosophical basis of their interpretation of Self-determination is classical and typical of an old metaphysical tradition.
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Vaz et al. write that because of compensatory changes in its clonal structure, the system incorporates, more often than not, new materials in the activity of the self. The ontogeny of immune system is, therefore, never completed [italics ours]; it actually began generations earlier with the individual’s ancestors. (5) And in recent publications, the theme of Self as identity still remains unchanged: “… It is the immune system itself which defines the molecular identity, or ‘Self’, as the totality of participating molecules.” (9, Stewart et al, 1989).
Vaz et al. write that because of Does the incompleteness of the immune system in ontogeny mean that the immunologic self is (despite all that was previously argued) open to the Other, or, what is essentially the same, that the organizational principle of immunological activity implies the establishment of non-equality with the Self? Absolutely not. The context of the autopoietic approach does not leave any doubt that the incompleteness of the immunologic self refers to nothing else but the ontogenetic incompleteness of variations of the basic “sameness”: In fact, to the potential and available repertoires defined by Jerne, we could add another, constituted by the set of specificities that are being used (the actual repertoire) to describe three sets of specificities: 1) what can be made; 2) what has been made and can be used (precursor B-cell repertoire); and 3) what is actually being used (circulating antibody repertoire). The first is genetically determined, reflects the history of the species, and draws the limits of the others; the second is derived ontogenically in a process which, through maternal influences, implicates many generations and reflects the history of the recent ancestors. The third and the last set of specificities is ephemeral, determined at each moment by the present experiences which define the history of the individual, but on the basis of the “recursive” properties of the immune system, it will influence all future actual (and available) repertoires. Thus, ephemeral as it may be, this last system of contacts constitutes, at any moment, the immunological (idiotypic) self (5). And in recent publications, the theme of Self as identity still remains unchanged: “… It is the immune system itself which defines the molecular identity, or ‘Self’, as the totality of participating molecules.” (9, Stewart et al, 1989).
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These two aspects of immunological activity echo the opposition found in speculative philosophy—the opposition of “practical reason” and “theoretical reason.” For the former, the external are mere objects of human desires and needs. Specificities of the objects’ appearance signal that they have not been mastered nor subjected to negation and assimilation in the self-identity of the subject. On the other hand, theoretical reason strives to retain what an object is “in itself,” i.e., as independent of human intentions. In this case, the characteristics of an object become the proper characteristics of reason itself. With practical reason, the Self is only manifest as the negation of the Other, while with theoretical reason, the Self shapes itself with the patterns of the Other. But the complimentarity of these two aspects of mind is only apparent in speculative philosophy: Both are ultimately reducible to their underlying unity, which are but one-sided manifestations made explicit in the philosophical construction of “the speculative mind.” The only (but from our point of view, the most important) difference between this speculative constitution of mind and the two aspects of immune activity described above by our model of self-determination, is that we assume no such implicit or already provided unity.
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Chernyak, L., Tauber, A.I. (1991). The Dialectical Self: Immunology’s Contribution. In: Tauber, A.I. (eds) Organism and the Origins of Self. Boston Studies in the Philosophy of Science, vol 129. Springer, Dordrecht. https://doi.org/10.1007/978-94-011-3406-4_6
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