Nature as Self-Knowledge

 The I-Thou recognition is the action of life-intelligence that we call "nature". It is first objectified as a "we", this pronoun being the transcendental subject of any speech. The economic action that leads to the social person is built on the pole of "us". When we think we speak, the present group and the ancestors speak through our mouth. This "we" is a projection of the I-Thou, and I-Thou is the autopoiesis of the I am. Nature is then an action of reproduction in self-recognition, a self-recognition that feeds off and sustains the epistemological relationship between the "us" and the Apeiron through which we represent the objectification of life-intelligence. The phantasmagoria of nature is produced by the fictional character of the transcendental subject "we", whose wishes-questions made by "we" are relative to a specific Spatio-temporal configuration of life-intelligence, that is, they are relative to a particular objectification.

The "we" projects partial representations of life-intelligence that constitute the phantasmagoria of the "it (s)", an object that is not impersonal, but inert, a machine. "We" is the basic form of social persons, it is a social person and is made up of social persons. In the narrative machine of social actions, the "we" becomes opaque, the "I am" is devoid of its initial energy of movement and only mechanically represents reproductions or replicas of objects. While the self-recognition of the I-Tou in life-intelligence releases energy (since objects become form-extensions of the impersonal subject of the Atman) the mechanizing thinking, "I-It" fixes it in separate forms.