Wholeness - Revision history

Odyssee: /* Holism */

2022-01-30T14:18:41Z

Holism

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	== Holism ==		== Holism ==

	[[w:Aristotle\|Aristotle]] in his philosophical clarity, was one of the first to point out this supersummativity, which reveals itself to be an integrated way of thinking known today as '''Holism''':		[[w:Aristotle\|Aristotle]] in his philosophical clarity, was one of the first to point out this [[supersummativity]], which reveals itself to be an integrated way of thinking known today as '''Holism''':

	{{Quote\|That which is composed of constituent parts in such a way that it forms a unified whole is not like a heap, but like a syllable, which is obviously more than merely the sum of its constituent parts. A syllable is not the sum of its sounds: ba is not the same as b plus a, and flesh is not the same as fire plus earth.\|Aristotle\|''Metaphysics'', Book 8.6. 1045a: 8-10.}}		{{Quote\|That which is composed of constituent parts in such a way that it forms a unified whole is not like a heap, but like a syllable, which is obviously more than merely the sum of its constituent parts. A syllable is not the sum of its sounds: ba is not the same as b plus a, and flesh is not the same as fire plus earth.\|Aristotle\|''Metaphysics'', Book 8.6. 1045a: 8-10.}}

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 Approaches to a holistic world view, however, can be found much earlier in [[w:Johann Wolfgang Goethe|Johann Wolfgang Goethe]], [[w:Gottfried Wilhelm Leibniz|Gottfried Wilhelm Leibniz]], [[w:Georg Wilhelm Friedrich Hegel|Georg Wilhelm Friedrich Hegel]] and [[w:Aristotle|Aristotle]] (see above).
-Today, holism assumes that the individual elements into which a system is divided, which is understood as a "wholeness" or "gestalt" ({{German}}), are completely determined by the internal structural relationships. Holism is thus diametrically opposed to the [[reductionism]] predominant in the [[natural sciences]] today. The main argument against reductionism is the phenomenon of "[[emergence]]", i.e. the incomplete explicability of the whole from the parts. However, the physicist [[a:Hans-Peter Dürr|Hans-Peter Dürr]] has emphatically emphasised that the world is ultimately to be regarded as a whole, even from a physical point of view:
+== Holism versus reductionism in the modern natural sciences ==
 {{LZ|Thus, according to the new view, what is separate (for example, through the idea of isolated atoms) is not at the beginning of reality, but rather approximate separation is the possible result of a formation of structure, namely: generation of unconnectedness through extinction in the intermediate area (Dürr 1992). The relationships between parts of a whole thus do not only arise secondarily as an interaction of what was originally isolated, but are an expression of a primary identity of everything. A relational structure thus arises not only through communication, a mutual exchange of signals, reinforced by resonance, but also, to a certain extent, through communion, through identification....
 The holistic features of reality, as expressed in the new fundamental structure of matter, offer here the decisive prerequisite for ensuring that the features of the living that are essential for us are not thereby mutilated into mechanistic functions.|Dürr 1997}}
 A higher form of wholeness exists when the parts are images of the whole in a specific processed refined way. This is when the overall structure, as the mutual relationship of all parts, is reflected in them, usually in a characteristically metamorphosed form. For example, the human organism is more than the sum of its organs and in each individual organ the whole human being is reflected, or resonates in such a specific way that this is not always easy to instantly grasp. [[w:Johann Wolfgang Goethe|Goethe]], on whose scientific studies, as received by [[Rudolf Steiner]], modern [[Goethanism]] is based, wrote about this:
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 The more imperfect the creature, the more these parts are like or similar to each other, and the more they resemble the whole. The more perfect the creature becomes, the more dissimilar the parts become to each other. In the former instance, the whole is more or less like the parts; in the latter, the whole is dissimilar to the parts. The more similar the parts are to each other, the less subordinate they are to each other. The subordination of the parts points to a more perfect creature.|Goethe:|''On Morphology: The Intention Initiated.''|ref=<ref>Goethe-HA Bd. 13, S 56f</ref>}}
 The further dissection of elementary wholes is, as Goethe already emphasised, quite legitimate for research purposes, but the wholeness of the living system is lost in the process.
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 {{GZ|Until the 13th and 14th centuries, no great importance was attached to dissecting and composing a whole from its individual parts in human thinking. That only came later. The master builder built much more from the idea of the whole and subdivided it into parts than he would have put together a building from parts. Assembling from parts actually only came later in human civilisation. And this led to the fact that people began to think of everything as being composed of the smallest parts. This is where the atomistic theory in physics came from. That is solely propagated through education. Our great scholars would not speak so much of these tiny little caricatures of demons - for they are caricatures of demons - of atoms, had it not been for people through their education of becoming so accustomed to putting everything together from fragmented parts. That is how atomism came about. We criticise atomism today; but actually the criticisms are quite superfluous, because people cannot easily get away from how they have been accustomed to thinking wrongly for four or five centuries: instead of thinking from the whole into its parts, they think from the parts into the whole.|311|84f}}
 == Evolution as a holistic process ==

Odyssee at 11:37, 3 April 2021

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	[[File:Hans-Peter Duerr.jpg\|thumb\|upright\|[[w:Hans-Peter Dürr\|Hans-Peter Dürr]] (2007)]]		[[File:Hans-Peter Duerr.jpg\|thumb\|upright\|[[w:Hans-Peter Dürr\|Hans-Peter Dürr]] (2007)]]

	One can speak of a '''wholeness''' ({{ELSalt\|ὅλον}} ''holon'') insofar as the irreducible unity of the whole is more than the mere sum of its parts and also includes the lawful structural and, if necessary, also functional relationship of the parts to each other. [[w:Aristotle\|Aristotle]] in his philosophical clarity, was one of the first to point out this supersummativity, which reveals itself to be an integrated way of thinking known today as '''Holism''':		One can speak of a '''wholeness''' ({{ELSalt\|ὅλον}} ''holon'') insofar as the irreducible unity of the whole is more than the mere sum of its parts and also includes the lawful structural and, if necessary, also functional relationship of the parts to each other.

			== Holism ==

			[[w:Aristotle\|Aristotle]] in his philosophical clarity, was one of the first to point out this supersummativity, which reveals itself to be an integrated way of thinking known today as '''Holism''':

	{{Quote\|That which is composed of constituent parts in such a way that it forms a unified whole is not like a heap, but like a syllable, which is obviously more than merely the sum of its constituent parts. A syllable is not the sum of its sounds: ba is not the same as b plus a, and flesh is not the same as fire plus earth.\|Aristotle\|''Metaphysics'', Book 8.6. 1045a: 8-10.}}		{{Quote\|That which is composed of constituent parts in such a way that it forms a unified whole is not like a heap, but like a syllable, which is obviously more than merely the sum of its constituent parts. A syllable is not the sum of its sounds: ba is not the same as b plus a, and flesh is not the same as fire plus earth.\|Aristotle\|''Metaphysics'', Book 8.6. 1045a: 8-10.}}

Odyssee at 11:33, 3 April 2021

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 {{LZ|If we consider quantum mechanics to be a good theory of matter, then the statement "Matter is built up of elementary building blocks" is scientifically wrong. What is decisive is not the fact that the chemists' atoms are further divisible - that would be a trivial matter of nomenclature - but that material reality is a whole that is not built up of parts at all.|Primas, p. 50}}
 == Literature ==
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 * [[w:Hans-Peter Dürr|Hans-Peter Dürr]] (Hrsg.):  ''Rupert Sheldrake in der Diskussion'', Scherz-Verlag, Bern München Wien 1997, S 227ff
 * [[w:Hans Primas|Hans Primas]]: ''Umdenken in der Naturwissenschaft'' in: ''Vierteljahrsschrift der Naturforschenden Gesellschaft in Zürich'' (1992) 137/l, S. 41-62 (genehmigter Nachdruck aus «GAIA; Ecological Perspectives in Science, Humanities and Economics» (1992) 1, l, 5-15 [http://www.ngzh.ch/archiv/1992_137/137_1/137_5.pdf pdf]
 * [[Rudolf Steiner]]: ''Die Kunst des Erziehens aus dem Erfassen der Menschenwesenheit'', [[GA 311]] (1989), ISBN 3-7274-3110-5 {{Lectures|311}}

Odyssee at 10:37, 3 April 2021

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	[[File:Jan Smuts 1947.jpg\|thumb\|upright\|[[w:Jan Christiaan Smuts\|Jan Christiaan Smuts]] as British Field Marshal (1943)]]		[[File:Jan Smuts 1947.jpg\|thumb\|upright\|[[w:Jan Christiaan Smuts\|Jan Christiaan Smuts]] as British Field Marshal (1943)]]
	[[File:Steiner original.jpg\|thumb\|upright\|[[Rudolf Steiner]] (1861-1925)]]		[[File:Steiner original.jpg\|thumb\|upright\|[[Rudolf Steiner]] (1861-1925)]]
			[[File:Arthur Koestler (1969).jpg\|thumb\|upright\|[[w:Arthur Koestler\|Arthur Koestler]] (1969)]]
	[[File:Hans-Peter Duerr.jpg\|thumb\|upright\|[[w:Hans-Peter Dürr\|Hans-Peter Dürr]] (2007)]]		[[File:Hans-Peter Duerr.jpg\|thumb\|upright\|[[w:Hans-Peter Dürr\|Hans-Peter Dürr]] (2007)]]

Odyssee at 10:22, 3 April 2021

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	~~One can speak~~ of a ~~'''wholeness''' ({{ELSalt\|ὅλον}} ''holon'') insofar as the irreducible unity~~ of ~~the whole is more than the mere sum of its parts and also includes the lawful structural and~~, ~~if necessary~~, ~~also functional relationship of the parts to each other~~. ~~Aristotle in his philosophical clarity~~, ~~was one of the first to point out this supersummativity~~, ~~which reveals itself to be an integrated way of thinking known today~~ as ~~'''Holism'''~~:		[[File:Aristotle Altemps Inv8575.jpg\|thumb\|upright\|[[w:Aristotle\|Aristotle]], Roman copy in marble of a Greek bronze bust of Aristotle by Lysippos, c. 330 BC, with modern alabaster mantle]]
			[[File:Goethe (Stieler 1828).jpg\|thumb\|upright\|[[w:Johann Wolfgang Goethe\|Johann Wolfgang Goethe]], Oil painting by Joseph Karl Stieler, 1828]]
			[[File:Jan Smuts 1947.jpg\|thumb\|upright\|[[w:Jan Christiaan Smuts\|Jan Christiaan Smuts]] as British Field Marshal (1943)]]
			[[File:Steiner original.jpg\|thumb\|upright\|[[Rudolf Steiner]] (1861-1925)]]
			[[File:Hans-Peter Duerr.jpg\|thumb\|upright\|[[w:Hans-Peter Dürr\|Hans-Peter Dürr]] (2007)]]

	{{Quote\|That which is composed of constituent parts in such a way that it forms a unified whole is not like a heap, but like a syllable, which is obviously more than merely the sum of its constituent parts. A syllable is not the sum of its sounds: ba is not the same as b plus a, and flesh is not the same as fire plus earth.\|Aristotle:\|''Metaphysics'', Book 8.6. 1045a: 8-10.}}		One can speak of a '''wholeness''' ({{ELSalt\|ὅλον}} ''holon'') insofar as the irreducible unity of the whole is more than the mere sum of its parts and also includes the lawful structural and, if necessary, also functional relationship of the parts to each other. [[w:Aristotle\|Aristotle]] in his philosophical clarity, was one of the first to point out this supersummativity, which reveals itself to be an integrated way of thinking known today as '''Holism''':

			{{Quote\|That which is composed of constituent parts in such a way that it forms a unified whole is not like a heap, but like a syllable, which is obviously more than merely the sum of its constituent parts. A syllable is not the sum of its sounds: ba is not the same as b plus a, and flesh is not the same as fire plus earth.\|Aristotle\|''Metaphysics'', Book 8.6. 1045a: 8-10.}}

	The term "Holism" was first used by [[w:Jan Christiaan Smuts\|Jan Christiaan Smuts]] in his 1926 book ''Holism and Evolution''. Smuts writes about it in the preface:		The term "Holism" was first used by [[w:Jan Christiaan Smuts\|Jan Christiaan Smuts]] in his 1926 book ''Holism and Evolution''. Smuts writes about it in the preface:
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	{{Quote\|This factor, called Holism in the sequel, underlies the synthetic tendency in the universe, and is the principle which makes for the origin and progress of wholes in the universe. An attempt is made to show that this whole-making or holistic tendency is fundamental in nature, that it has a well-marked ascertainable character, and that Evolution is nothing but the gradual development and stratification of progressive series of wholes, stretching from the inorganic beginnings to the highest levels of spiritual creation.\|[[w:Jan Christiaan Smuts\|Jan Christiaan Smuts]]\|''Holism and Evolution'', Preface [https://archive.org/details/holismevolution00smut/page/n7 archive.org]}}		{{Quote\|This factor, called Holism in the sequel, underlies the synthetic tendency in the universe, and is the principle which makes for the origin and progress of wholes in the universe. An attempt is made to show that this whole-making or holistic tendency is fundamental in nature, that it has a well-marked ascertainable character, and that Evolution is nothing but the gradual development and stratification of progressive series of wholes, stretching from the inorganic beginnings to the highest levels of spiritual creation.\|[[w:Jan Christiaan Smuts\|Jan Christiaan Smuts]]\|''Holism and Evolution'', Preface [https://archive.org/details/holismevolution00smut/page/n7 archive.org]}}

	Approaches to a holistic world view, however, can be found much earlier in Gottfried Wilhelm Leibniz, Georg Wilhelm Friedrich Hegel and Aristotle (see above).		Approaches to a holistic world view, however, can be found much earlier in [[w:Johann Wolfgang Goethe\|Johann Wolfgang Goethe]], [[w:Gottfried Wilhelm Leibniz\|Gottfried Wilhelm Leibniz]], [[w:Georg Wilhelm Friedrich Hegel\|Georg Wilhelm Friedrich Hegel]] and [[w:Aristotle\|Aristotle]] (see above).

	Today, holism assumes that the individual elements into which a system is divided, which is understood as a "wholeness" or "gestalt" ({{German}}), are completely determined by the internal structural relationships. Holism is thus diametrically opposed to the [[reductionism]] predominant in the [[natural sciences]] today. The main argument against reductionism is the phenomenon of "[[emergence]]", i.e. the incomplete explicability of the whole from the parts. However, the physicist [[a:Hans-Peter Dürr\|Hans-Peter Dürr]] has emphatically emphasised that the world is ultimately to be regarded as a whole, even from a physical point of view:		Today, holism assumes that the individual elements into which a system is divided, which is understood as a "wholeness" or "gestalt" ({{German}}), are completely determined by the internal structural relationships. Holism is thus diametrically opposed to the [[reductionism]] predominant in the [[natural sciences]] today. The main argument against reductionism is the phenomenon of "[[emergence]]", i.e. the incomplete explicability of the whole from the parts. However, the physicist [[a:Hans-Peter Dürr\|Hans-Peter Dürr]] has emphatically emphasised that the world is ultimately to be regarded as a whole, even from a physical point of view:
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	The holistic features of reality, as expressed in the new fundamental structure of matter, offer here the decisive prerequisite for ensuring that the features of the living that are essential for us are not thereby mutilated into mechanistic functions.\|Dürr 1997}}		The holistic features of reality, as expressed in the new fundamental structure of matter, offer here the decisive prerequisite for ensuring that the features of the living that are essential for us are not thereby mutilated into mechanistic functions.\|Dürr 1997}}

	A higher form of wholeness exists when the parts are images of the whole in a specific processed refined way. This is when the overall structure, as the mutual relationship of all parts, is reflected in them, usually in a characteristically metamorphosed form. For example, the human organism is more than the sum of its organs and in each individual organ the whole human being is reflected, or resonates in such a specific way that this is not always easy to instantly grasp.		A higher form of wholeness exists when the parts are images of the whole in a specific processed refined way. This is when the overall structure, as the mutual relationship of all parts, is reflected in them, usually in a characteristically metamorphosed form. For example, the human organism is more than the sum of its organs and in each individual organ the whole human being is reflected, or resonates in such a specific way that this is not always easy to instantly grasp. [[w:Johann Wolfgang Goethe\|Goethe]], on whose scientific studies, as received by [[Rudolf Steiner]], modern [[Goethanism]] is based, wrote about this:

	{{Quote\|Every living thing is not an individual, but a majority; even in so far as it appears to us as an individual, it nevertheless remains an assembly of living independent beings, which in idea, in disposition, are alike, but in appearance can become alike or similar, dissimilar or unalike. Originally these beings are already partly connected, and thus, partly they find and unite. They divide and seek each other again, and thus effect an infinite production in every way and in all directions.<br />		{{Quote\|Every living thing is not an individual, but a majority; even in so far as it appears to us as an individual, it nevertheless remains an assembly of living independent beings, which in idea, in disposition, are alike, but in appearance can become alike or similar, dissimilar or unalike. Originally these beings are already partly connected, and thus, partly they find and unite. They divide and seek each other again, and thus effect an infinite production in every way and in all directions.<br />

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 {{Quote|That which is composed of constituent parts in such a way that it forms a unified whole is not like a heap, but like a syllable, which is obviously more than merely the sum of its constituent parts. A syllable is not the sum of its sounds: ba is not the same as b plus a, and flesh is not the same as fire plus earth.|Aristotle:|''Metaphysics'', Book 8.6. 1045a: 8-10.}}
 A higher form of wholeness exists when the parts are images of the whole in a specific processed refined way. This is when the overall structure, as the mutual relationship of all parts, is reflected in them, usually in a characteristically metamorphosed form. For example, the human organism is more than the sum of its organs and in each individual organ the whole human being is reflected, or resonates in such a specific way that this is not always easy to instantly grasp.
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 == Literature ==
 * [[w:Hans-Peter Dürr|Hans-Peter Dürr]] (Hrsg.):  ''Rupert Sheldrake in der Diskussion'', Scherz-Verlag, Bern München Wien 1997, S 227ff
 * [[w:Hans Primas|Hans Primas]]: ''Umdenken in der Naturwissenschaft'' in: ''Vierteljahrsschrift der Naturforschenden Gesellschaft in Zürich'' (1992) 137/l, S. 41-62 (genehmigter Nachdruck aus «GAIA; Ecological Perspectives in Science, Humanities and Economics» (1992) 1, l, 5-15 [http://www.ngzh.ch/archiv/1992_137/137_1/137_5.pdf pdf]

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	[[Category:Metaphysics]]		[[Category:Metaphysics]]
	[[Category:Ontology]]		[[Category:Ontology]]
			[[Category:Thinking]]
	[[de:Ganzheit]]		[[de:Ganzheit]]

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	<references/>		<references/>

	[[~~Kategorie~~:Philosophy]]		[[Category:Philosophy]]
	[[~~Kategorie~~:Metaphysics]]		[[Category:Metaphysics]]
	[[~~Kategorie~~:Ontology]]		[[Category:Ontology]]
			[[de:Ganzheit]]

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	{{Anchor\|Holon}}		{{Anchor\|Holon}}
	Even individual subordinate parts form structural and functional wholes in their own right again, which are to be given special attention. [[w:Arthur Koestler\|Arthur Koestler]] (1905-1983) coined the term holon (from {{ELSalt\|ὅλος}} ''hólos'' and {{lang\|grc\|ὀν}} ''on'' "that which is part of a whole") for this. Thus, for example, the cells of a living being form relative wholes, to which the organs are superordinated, which in turn are integrated into the more comprehensive wholeness of the organism. This creates a hierarchically ordered system of holons, a so-called '''Holarchy'''.		Even individual subordinate parts form structural and functional wholes in their own right again, which are to be given special attention. [[w:Arthur Koestler\|Arthur Koestler]] (1905-1983) coined the term '''holon''' (from {{ELSalt\|ὅλος}} ''hólos'' and {{lang\|grc\|ὀν}} ''on'' "that which is part of a whole") for this. Thus, for example, the cells of a living being form relative wholes, to which the organs are superordinated, which in turn are integrated into the more comprehensive wholeness of the organism. This creates a hierarchically ordered system of holons, a so-called '''Holarchy'''.

	The further dissection of elementary wholes is, as Goethe already emphasised, quite legitimate for research purposes, but the wholeness of the living system is lost in the process.		The further dissection of elementary wholes is, as Goethe already emphasised, quite legitimate for research purposes, but the wholeness of the living system is lost in the process.

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	[[File:Hans-Peter Duerr.jpg\|thumb\|upright\|[[w:Hans-Peter Dürr\|Hans-Peter Dürr]] (2007)]]		[[File:Hans-Peter Duerr.jpg\|thumb\|upright\|[[w:Hans-Peter Dürr\|Hans-Peter Dürr]] (2007)]]

	One can speak of a '''wholeness''' ({{ELSalt\|ὅλον}} ''holon'') insofar as the irreducible unity of the whole is more than the mere sum of its parts and also includes the lawful structural and, if necessary, also functional relationship of the parts to each other. [[w:Aristotle\|Aristotle]] in his philosophical clarity, was one of the first to point out this supersummativity, which reveals itself to be an integrated way of thinking known today as '''Holism''':		One can speak of a '''wholeness''' ({{ELSalt\|ὅλον}} ''holon'') insofar as the irreducible unity of the whole is more than the mere sum of its parts and also includes the lawful structural and, if necessary, also functional relationship of the parts to each other.

			== Holism ==

			[[w:Aristotle\|Aristotle]] in his philosophical clarity, was one of the first to point out this supersummativity, which reveals itself to be an integrated way of thinking known today as '''Holism''':

	{{Quote\|That which is composed of constituent parts in such a way that it forms a unified whole is not like a heap, but like a syllable, which is obviously more than merely the sum of its constituent parts. A syllable is not the sum of its sounds: ba is not the same as b plus a, and flesh is not the same as fire plus earth.\|Aristotle\|''Metaphysics'', Book 8.6. 1045a: 8-10.}}		{{Quote\|That which is composed of constituent parts in such a way that it forms a unified whole is not like a heap, but like a syllable, which is obviously more than merely the sum of its constituent parts. A syllable is not the sum of its sounds: ba is not the same as b plus a, and flesh is not the same as fire plus earth.\|Aristotle\|''Metaphysics'', Book 8.6. 1045a: 8-10.}}

← Older revision		Revision as of 10:37, 3 April 2021
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	[[File:Jan Smuts 1947.jpg\|thumb\|upright\|[[w:Jan Christiaan Smuts\|Jan Christiaan Smuts]] as British Field Marshal (1943)]]		[[File:Jan Smuts 1947.jpg\|thumb\|upright\|[[w:Jan Christiaan Smuts\|Jan Christiaan Smuts]] as British Field Marshal (1943)]]
	[[File:Steiner original.jpg\|thumb\|upright\|[[Rudolf Steiner]] (1861-1925)]]		[[File:Steiner original.jpg\|thumb\|upright\|[[Rudolf Steiner]] (1861-1925)]]
			[[File:Arthur Koestler (1969).jpg\|thumb\|upright\|[[w:Arthur Koestler\|Arthur Koestler]] (1969)]]
	[[File:Hans-Peter Duerr.jpg\|thumb\|upright\|[[w:Hans-Peter Dürr\|Hans-Peter Dürr]] (2007)]]		[[File:Hans-Peter Duerr.jpg\|thumb\|upright\|[[w:Hans-Peter Dürr\|Hans-Peter Dürr]] (2007)]]