George Herbert Mead (1934) proposed a proper distinction when he pointed out that what characterizes the person is to be object to itself. He aptly explained the emergence and construction of the person as a consequence of the use of the language. The same Maturana, much more recently, reaches similar conclusions, although on the basis of other premises. I believe that in order to be able to attribute consciousness or self-awareness to the operation of an organism, an observer must be able to sustain the body which makes attribution operates in recursive distinctions of second and third order in the language. Or, in other words, I would argue that consciousness is an attribution that an observer makes a living system if he thinks that his behavior can only be understood as an autodistincion autodistincion. (Maturana, b, 1993, p. 4) Maturana maintains that the experience of self-awareness is a recursive autodisticion experience and that the mechanism generative to make this happen is the operation in the language, i.e. the dynamics of consensual coordinations of coordinations consensual behavior between individuals.
Asserts that humans as beings that exist in the language, we live in a world of objects, objects that are not pre-existing language but rather arise as signals in the consensual behavioural coordinations of the lenguajear. During the lenguajear individuals operate in a series of distinctions of increasing complexity, calling recursions Maturana (1993 b):-Recursion of the first order: consensual behavior of the lenguajear arise in the flow of the consensual coordinations of coordinations objects. For example, a father tells his son of a year and a half while playing with him: the ball, the ball patea. -Second order recursion: objects that arise in the continuity of the coordination of the language are distinguished by the observer. Continuing with the previous example: the child distinguishes the object ball and try to play back the sound with that his father points out.