If we see information as a physical property just like mass for example, then we can have a model which solves the mind-body problem . Microtubules (MTs) help cells to self-organize throught information elaboration.
Then, we have to talk about boundaries. We can see an organism as a functional organization in terms of interaction processes which generate the system (organism).
Such a thesis implies autonomous self-governed systems in the sense that they interactively create the conditions required for their existence. Thus, we are correct if we say that such systems interact as a whole, hence, autonomy involves internal processes that mantain the cohesion of the system and external processes that provide the energy and materials for those internal processes. Humans could be seen as such autonomous systems.
Now it’s time to focus on human body as an autonomus system. My body is given to me as interiority, as a volitional structure and as a dimension of sensing, but it is also given as perceptually appearing exteriority. This latter experience is important for empathy. I am able to recognize other embodied others because my own bodily self-experience is characterized by this interplay among ipseity and alterity.
There are also empathetic levels.In a «very» primordial level, I’d call it somatological, it happens passively and associatively. It could be called the very experience of animality. Thus, I’d suggest we trace the roots of perception in the intuitive being of our corporeality(Leiblichkeit) and of our subjectivity as functioning originally in it. From this experience arises a motivation , in which the other lived body becomes intelligible as the functioning organ of the other subject. This understanding, founded in my original experience, arises as a modification of my self-perception(researches in intersubjectivity p. 108) and then perception in general.
It would be helpfull to make it more clear with a metaphor. I’m a monad with a window. Not one which throught it another ego may see me but a window throught which other egos can be experienced.
Thus, the ego monads enter into various forms of ego-communities and relationships throught which a subject becomes a concrete person in the natural world. We all together constitute an absolute actuality. What is absolute? The egos are absolute only as remaining in communicative relatedness, in their sociality. This system is the absolute. History here plays a main role.
(a synthesis of personal comments)