As pointed out by Guidano (1993, p. 90): in humans, as in all living organisms, the emotional affective system corresponds to an irrefutable and immediate apprehension of the world. These two aspects that knowledge is self-organization of the experience and that, in our case, this is predominantly afectiva-emocional constitute the conceptual nucleus posracionalista of my posracionalista approach to the problem of the human person. The ontological perspective if knowledge is self-organization of the own experience and if humans belong to the order of the primates, have to ask ourselves some questions that even our days psychology not had raised, from an ontological perspective, i.e. considering the knowledge from the point of view of one to whom that knowledge happens:-what is the structure of the experience of a primate? -How autoorganiza that experience a primate homo sapiens sapiens that reaches the reflective knowledge to operate in the language? The structure of the experience of the primates. The emergence of subjectivity.
Let’s look at cognitive variables that arise with primates and that creates the conditions for the development of human experience:-the ability to distinguish the own internal emotional States and the possibility of attributing those States to each other from their gestures reached such a magnitude in primates that already the chimpanzee, who is from the nearest to us (Maturana evolutionary point of view(, 1993 b), is capable of simulating, showing to others with a different attitude than that which can be distinguished in its interior, and which is more suitable to the interactional dynamics in which is (Guidano 1994 a; Balbi, 1994). Bearing in mind that the ability to hide your own emotional state pretending to have another it implies not only the complex operation reflective view from an objective point of view, i.e. from the point of view of the other, but it also means the distinction and recognition of an inner world, one subjective world which another has no access, we can say that the chimpanzee we find evolutionary germ of consciousness and the sameness (Guidano, 1994 a;) Balbi, 1994) – the relationship between individuals of these features creates the conditions for the structuring of an intersubjective world, i.e., a world in which what each individual can learn about themselves and the reality will be always related to how he met the others and, fundamentally, with how you experience which is seen by others (Guidano, 1987, 1991)1993; Balbi, 1994).