我認為，主導思想、科技世界、日常實踐和教育的自我認知也需要從根本上重新評估。威爾森指出：「所有人類的困擾都是出於缺乏自我認知，以及無法認可自己會成為什麼。」我們必須放棄將自身視為宇宙中心以及身為智人的驕傲，且須在面對世界的種種複雜性時，接受一個事實：人類的知識和領略遠比想像中更有限。

比起深入討論由哲學、道德判斷以及近年科學思想所引起的人性議題，我想提出一些需要重新思考的領域，這些提議也與建築息息相關。

首先，我們必須接受歷史價值的意義，並體現人類存在、經驗、認知與記憶的本質。就如梅洛龐蒂（Maurice Merleau-Ponty）所書，「畫家會與他的身體一同創作……我們的確無法想像意識怎麼作畫。」上述的論點也適用於建築師。建築使我們存在於世界的身體經驗被表達出來，並且觸及到存在的最深處，也就是說建築在不知不覺中深刻地呈現我們的身體，我們和我們所存在的世界共構了一個連續體。（全文請見《實構築季刊》09期）

I believe, that the view of ourselves that prevails in the thinking, of the technologized world, daily practices and education, also has to be fundamentally re-evaluated. Edward Wilson argues: “All of man’s troubles may well arise … from the fact that we do not know what we are and do not agree on what we want to become”.⑭ We need to give up the hubris of regarding ourselves as the centre piece of the Universe, and as the Homo Sapiens, the humans who know. The fact is that at the face of the complexities of the world, human knowledge and understanding are more limited than we believe.

Without going too far into the issues of our own humanity, which arise from philosophical and ethical judgement as well as recent scientific thinking, I want to mention some of the areas that need to be reconsidered. These suggestions have also direct implications on architecture.

Firstly, we need to accept the essentially historical and embodied essence of human existence, experience, cognition and memory. As Maurice Merleau-Ponty writes, “The painter takes his body with him ... Indeed, we cannot imagine how a mind could paint”.⑮ We can say the very same about architects; architecture is constituted in our embodied way of being in the world and it articulates that very mode of being. Besides, our buildings unconsciously and deeply represent our own body; we and our world constitute a continuum.