Holism (from Greek ὅλος holos "all, whole, entire") is the idea that systems (physical, biological, chemical, social, economic, mental, linguistic, etc.) and their properties should be viewed as wholes, not as collections of parts. This often includes the view that systems function as wholes and that their functioning cannot be fully understood solely in terms of their component parts.
Holism is a form of antireductionism, which is the complement of reductionism. Reductionism analyzes a complex system by subdividing or reduction to more fundamental parts. For example, the processes of biology are reducible to chemistry, and the laws of chemistry are explained by physics.
Social scientist and physician Nicholas A. Christakis explains that "for the last few centuries, the Cartesian project in science has been to break matter down into ever smaller bits, in the pursuit of understanding. And this works, to some extent... but putting things back together in order to understand them is harder, and typically comes later in the development of a scientist or in the development of science."
- 1 History
- 2 Science
- 3 Philosophy
- 4 Applications
- 5 See also
- 6 Notes
- 7 References
- 8 Further reading
- 9 External links
The term "holism" was coined in 1926 by Jan Smuts, a South African statesman, in his book Holism and Evolution. Smuts defined holism as the "tendency in nature to form wholes that are greater than the sum of the parts through creative evolution".
Examples of holism can be found throughout human history and in the most diverse sociocultural contexts. The French Protestant missionary Maurice Leenhardt coined the term "cosmomorphism" to indicate the state of perfect symbiosis with the surrounding environment which characterized the culture of the Melanesians of New Caledonia. For these people, an isolated individual is totally indeterminate, indistinct, and featureless until he can find his position within the natural and social world in which he is inserted. The confines between the self and the world are annulled to the point that the material body itself is no guarantee of the sort of recognition of identity which is typical of our own culture.
In the latter half of the 20th century, holism led to systems thinking and its derivatives, like the sciences of chaos and complexity. Systems in biology, psychology, or sociology are frequently so complex that their behavior is, or appears, "new" or "emergent": it cannot be deduced from the properties of the elements alone.
Holism has thus been used as a catchword. This contributed to the resistance encountered by the scientific interpretation of holism, which insists that there are ontological reasons that prevent reductive models in principle from providing efficient algorithms for prediction of system behavior in certain classes of systems.
Scientific holism holds that the behavior of a system cannot be perfectly predicted, no matter how much data is available. Natural systems can produce surprisingly unexpected behavior, and it is suspected that behavior of such systems might be computationally irreducible, which means it would not be possible to even approximate the system state without a full simulation of all the events occurring in the system. Key properties of the higher level behavior of certain classes of systems may be mediated by rare "surprises" in the behavior of their elements due to the principle of interconnectivity, thus evading predictions except by brute force simulation.
Complexity theory (also called "science of complexity") is a contemporary heir of systems thinking. It comprises both computational and holistic, relational approaches towards understanding complex adaptive systems and, especially in the latter, its methods can be seen as the polar opposite to reductive methods. General theories of complexity have been proposed, and numerous complexity institutes and departments have sprung up around the world. The Santa Fe Institute is arguably the most famous of them.
There is an ongoing dispute as to whether anthropology is intrinsically holistic. Supporters of this concept consider anthropology holistic in two senses. First, it is concerned with all human beings across times and places, and with all dimensions of humanity (evolutionary, biophysical, sociopolitical, economic, cultural, psychological, etc.) Further, many academic programs following this approach take a "four-field" approach to anthropology that encompasses physical anthropology, archeology, linguistics, and cultural anthropology or social anthropology.
Some leading anthropologists disagree, and consider anthropological holism to be an artifact from 19th century social evolutionary thought that inappropriately imposes scientific positivism upon cultural anthropology.
The term "holism" is additionally used within social and cultural anthropology to refer to an analysis of a society as a whole which refuses to break society into component parts. One definition says: "as a methodological ideal, holism implies ... that one does not permit oneself to believe that our own established institutional boundaries (e.g. between politics, sexuality, religion, economics) necessarily may be found also in foreign societies."
Ecology is one of the most important applications of holism, as it tries to include biological, chemical, physical and economic views in a given area. The complexity grows with the area, so that it is necessary to reduce the characteristic of the view in other ways, for example to a specific time of duration.
With roots in Schumpeter, the evolutionary approach might be considered the holist theory in economics. They share certain language from the biological evolutionary approach. They take into account how the innovation system evolves over time. Knowledge and know-how, know-who, know-what and know-why are part of the whole business economics. Knowledge can also be tacit, as described by Michael Polanyi. These models are open, and consider that it is hard to predict exactly the impact of a policy measure. They are also less mathematical.
In philosophy, any doctrine that emphasizes the priority of a whole over its parts is holism. Some suggest that such a definition owes its origins to a non-holistic view of language and places it in the reductivist camp. Alternately, a 'holistic' definition of holism denies the necessity of a division between the function of separate parts and the workings of the 'whole'. It suggests that the key recognizable characteristic of a concept of holism is a sense of the fundamental truth of any particular experience. This exists in contradistinction to what is perceived as the reductivist reliance on inductive method as the key to verification of its concept of how the parts function within the whole.
In the philosophy of language this becomes the claim, called semantic holism, that the meaning of an individual word or sentence can only be understood in terms of its relations to a larger body of language, even a whole theory or a whole language. In the philosophy of mind, a mental state may be identified only in terms of its relations with others. This is often referred to as "content holism" or "holism of the mental". This notion involves the philosophies of such figures as Frege, Wittgenstein, and Quine.
Hegel rejected "the fundamentally atomistic conception of the object," (Stern, 38) arguing that "individual objects exist as manifestations of indivisible substance-universals, which cannot be reduced to a set of properties or attributes; he therefore holds that the object should be treated as an ontologically primary whole." (Stern, 40) In direct opposition to Kant, therefore, "Hegel insists that the unity we find in our experience of the world is not constructed by us out of a plurality of intuitions." (Stern, 40) In "his ontological scheme a concrete individual is not reducible to a plurality of sensible properties, but rather exemplifies a substance universal." (Stern, 41) His point is that it is "a mistake to treat an organic substance like blood as nothing more than a compound of unchanging chemical elements, that can be separated and united without being fundamentally altered." (Stern, 103) In Hegel's view, a substance like blood is thus "more of an organic unity and cannot be understood as just an external composition of the sort of distinct substances that were discussed at the level of chemistry." (Stern, 103) Thus in Hegel's view, blood is blood and cannot be successfully reduced to what we consider are its component parts; we must view it as a whole substance entire unto itself. This is most certainly a fundamentally holistic view.
Émile Durkheim developed a concept of holism which he set as opposite to the notion that a society was nothing more than a simple collection of individuals. In more recent times, Louis Dumont  has contrasted "holism" to "individualism" as two different forms of societies. According to him, modern humans live in an individualist society, whereas ancient Greek society, for example, could be qualified as "holistic", because the individual found identity in the whole society. Thus, the individual was ready to sacrifice himself or herself for his or her community, as his or her life without the polis had no sense whatsoever.
Psychology of perception
A major holist movement in the early twentieth century was gestalt psychology. The claim was that perception is not an aggregation of atomic sense data but a field, in which there is a figure and a ground. Background has holistic effects on the perceived figure. Gestalt psychologists included Wolfgang Koehler, Max Wertheimer, Kurt Koffka. Koehler claimed the perceptual fields corresponded to electrical fields in the brain. Karl Lashley did experiments with gold foil pieces inserted in monkey brains purporting to show that such fields did not exist. However, many of the perceptual illusions and visual phenomena exhibited by the gestaltists were taken over (often without credit) by later perceptual psychologists. Gestalt psychology had influence on Fritz Perls' gestalt therapy, although some old-line gestaltists opposed the association with counter-cultural and New Age trends later associated with gestalt therapy. Gestalt theory was also influential on phenomenology. Aron Gurwitsch wrote on the role of the field of consciousness in gestalt theory in relation to phenomenology. Maurice Merleau-Ponty made much use of holistic psychologists such as work of Kurt Goldstein in his "Phenomenology of Perception."
Alfred Adler believed that the individual (an integrated whole expressed through a self-consistent unity of thinking, feeling, and action, moving toward an unconscious, fictional final goal), must be understood within the larger wholes of society, from the groups to which he belongs (starting with his face-to-face relationships), to the larger whole of mankind. The recognition of our social embeddedness and the need for developing an interest in the welfare of others, as well as a respect for nature, is at the heart of Adler's philosophy of living and principles of psychotherapy.
Mel Levine, M.D., author of A Mind at a Time, and co-founder (with Charles R. Schwab) of the not-for-profit organization All Kinds of Minds, can be considered a holist based on his view of the 'whole child' as a product of many systems and his work supporting the educational needs of children through the management of a child's educational profile as a whole rather than isolated weaknesses in that profile.
In theological anthropology, which belongs to theology and not to anthropology, holism is the belief that body, soul and spirit are not separate components of a person, but rather facets of a united whole.
A lively debate has run since the end of the 19th century regarding the functional organization of the brain. The holistic tradition (e.g., Pierre Marie) maintained that the brain was a homogeneous organ with no specific subparts whereas the localizationists (e.g., Paul Broca) argued that the brain was organized in functionally distinct cortical areas which were each specialized to process a given type of information or implement specific mental operations. The controversy was epitomized with the existence of a language area in the brain, nowadays known as the Broca's area.
There are several newer methods in agricultural science such as permaculture and holistic planned grazing that integrate ecology and social sciences with food production. Organic farming is sometimes considered a holistic approach.
Architecture is often argued by design academics and those practicing in design to be a holistic enterprise. Used in this context, holism tends to imply an all-inclusive design perspective. This trait is considered exclusive to architecture, distinct from other professions involved in design projects.
A holistic brand (also holistic branding) is considering the entire brand or image of the company. For example, a universal brand image across all countries, including everything from advertising styles to the stationery the company has made, to the company colours.
The Taxonomy of Educational Objectives identifies many levels of cognitive functioning, which can be used to create a more holistic education. In authentic assessment, rather than using computers to score multiple choice tests, a standards based assessment uses trained scorers to score open-response items using holistic scoring methods. In projects such as the North Carolina Writing Project, scorers are instructed not to count errors, or count numbers of points or supporting statements. The scorer is instead instructed to judge holistically whether "as a whole" is it more a "2" or a "3". Critics question whether such a process can be as objective as computer scoring, and the degree to which such scoring methods can result in different scores from different scorers.
In primary care the term "holistic," has been used to describe approaches that take into account social considerations and other intuitive judgements. The term holism, and so called approaches, appear in psychosomatic medicine in the 1970s, when they were considered one possible way to conceptualize psychosomatic phenomena. Instead of charting one-way causal links from psyche to soma, or vice versa, it aimed at a systemic model, where multiple biological, psychological and social factors were seen as interlinked.
Other, alternative approaches in the 1970s were psychosomatic and somatopsychic approaches, which concentrated on causal links only from psyche to soma, or from soma to psyche, respectively. At present it is commonplace in psychosomatic medicine to state that psyche and soma cannot really be separated for practical or theoretical purposes. A disturbance on any level - somatic, psychic, or social - will radiate to all the other levels, too. In this sense, psychosomatic thinking is similar to the biopsychosocial model of medicine.
- Gaia hypothesis
- Gross National Happiness
- Holism in ecological anthropology
- Holistic management in agriculture
- Holistic modeling language
- Holon (philosophy)
- Logical holism
- Organic wholes
- Organismic theory
- Systems theory
- Oshry, Barry (2008), Seeing Systems: Unlocking the Mysteries of Organizational Life, Berrett-Koehler.
- Auyang, Sunny Y (1999), Foundations of Complex-system Theories: in Economics, Evolutionary Biology, and Statistical Physics, Cambridge University Press.
- Christakis, Nicholas A (2011), Shorthand abstractions and the cognitive toolkit, Edge.
- Jan Smuts (1926). Holism and Evolution. London: McMillan and Co Limited. p. 88.
- Oxford English Dictionary (3rd ed.). Oxford University Press. September 2005.
- Anne Bihan, "The Writer, a Man Without Qualities", Literature and Identity in New Caledonia.
- Susan Rasmussen, "Personahood, Self, Difference, and Dialogue (Commentary on Chaudhary)", International Journal for Dialogical Science, Fall 2008, Vol. 3, No. 1, 31-54.
- Charles Huenemann, Interpreting Spinoza: Critical Essays, Cambridge: Cambridge University Press, 2008, p. 41
- Eccy De Jonge, Spinoza and Deep Ecology: Challenging Traditional Approaches to Environmentalism, UK: Ashgate Publishing, 2003, p. 65
- Robert Stern, Hegel, Kant and the Structure of the Object, London: Routledge, 1990, p. 6 & p. 135
- Merold Westphal, Hegel, Freedom, and Modernity, New York: SUNY, 1992, pp.79-81, & p. 86
- Michael Esfield, Holism in Philosophy of Mind and Philosophy of Physics, Springer, 2001, p. 7
- Johanna Maria Tito, Logic in the Husserlian Context, Northwestern University Press, 1990, p. 245
- von Bertalanffy 1971, p. 54.
- Shore, Bradd (1999), "Strange Fate of Holism", Anthropology News 40 (9): 4–5, doi:10.1111/an.1918.104.22.168.
- Clifford, James; Hodder, Ian; Lederman, Rena; Silverstein, Michael (2005), Segal, Daniel A; Yanagisako, eds., Unwrapping the Sacred Bundle: Reflections on the Disciplining of Anthropology, Duke University Press
- anthrobase definition of holism
- Reconnecting with John Muir By Terry Gifford, University of Georgia, 2006
- Holism, The Basics of Philosophy
- Bohm, D. (1980). Wholeness and the Implicate Order. London: Routledge. ISBN 0-7100-0971-2
- Robert Stern, Hegel, Kant and the Structure of the Object, London: Routledge Chapman Hall, 1990 (full text download)
- Louis Dumont, 1984
- (Simon & Schuster, 2002)
- "The traditional anthropology encounters major problems in the Bible and its predominantly holistic view of human beings. Genesis 2:7 is a key verse: ‘Then the LORD God formed man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being’ (NRSV). The ‘living being’ (traditionally, ‘living soul’) is an attempt to translate the Hebrew nephesh hayah, which indicates a ‘living person’ in the context. More than one interpreter has pointed out that this text does not say that the human being has a soul but rather is a soul. H. Wheeler Robinson summarized the matter in his statement that ‘The Hebrew conceived man as animated body and not as an incarnate soul.’" (Martin E. Tate, "The Comprehensive Nature of Salvation in Biblical Perspective," Evangelical review of theology, Vol. 23.)
- 'Does Broca's area exist?': Christofredo Jakob's 1906 response to Pierre Marie's holistic stance. Kyrana Tsapkini, Ana B. Vivas, Lazaros C. Triarhou. Brain and Language, Volume 105, Issue 3, June 2008, Pages 211-219 doi:10.1016/j.bandl.2007.07.124
- Holm, Ivar (2006). Ideas and Beliefs in Architecture: How attitudes, orientations, and underlying assumptions shape the built environment. Oslo School of Architecture and Design. ISBN 82-547-0174-1.
- Rubrics (Authentic Assessment Toolbox) "So, when might you use a holistic rubric? Holistic rubrics tend to be used when a quick or gross judgment needs to be made" 
- Julian Tudor Hart (2010) The Political Economy of Health Care pp.106, 258
- Lipowski, 1977.[page needed][need quotation to verify]
- von Bertalanffy, Ludwig (1971) , General System Theory. Foundations Development Applications, Allen Lane.
- Bohm, D. (1980) Wholeness and the Implicate Order. London: Routledge. ISBN 0-7100-0971-2
- Leenhardt, M. 1947 Do Kamo. La personne et le mythe dans le monde mélanésien. Gallimard. Paris.
- Lipowski, Z.J. "Psychosomatic medicine in seventies". Am. J. Psych 134 (3): 233–244.
- Jan C. Smuts, 1926 Holism and Evolution MacMillan, Compass/Viking Press 1961 reprint: ISBN 0-598-63750-8, Greenwood Press 1973 reprint: ISBN 0-8371-6556-3, Sierra Sunrise 1999 (mildly edited): ISBN 1-887263-14-4
- Descombes, Vincent, The Institutions of Meaning: A Defense of Anthropological Holism. Cambridge, MA: Harvard University Press. 2014.
- Dusek, Val, The Holistic Inspirations of Physics: An Underground History of Electromagnetic Theory Rutgers University Press, Brunswick NJ, 1999.
- Fodor, Jerry, and Ernst Lepore, Holism: A Shopper's Guide Wiley. New York. 1992
- Hayek, F.A. von. The Counter-Revolution of Science. Studies on the abuse of reason. Free Press. New York. 1957.
- Mandelbaum, M. Societal Facts in Gardner 1959.
- Phillips, D.C. Holistic Thought in Social Science. Stanford University Press. Stanford. 1976.
- Dreyfus, H.L. "Holism and Hermeneutics". The Review of Metaphysics 34: 3–23.
- James, S. The Content of Social Explanation. Cambridge University Press. Cambridge, 1984.
- Harrington, A. Reenchanted Science: Holism in German Culture from Wilhelm II to Hitler. Princeton University Press. 1996.
- Lopez, F. Il pensiero olistico di Ippocrate, vol. I-IIA, Ed. Pubblisfera, Cosenza Italy 2004-2008.
- Robert Stern, Hegel, Kant and the Structure of the Object, London: Routledge Chapman Hall, 1990
- Sen, R. K., Aesthetic Enjoyment: Its Background in Philosophy and Medicine, Calcutta: University of Calcutta, 1966
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