Search results for 'Holism' (try it on Scholar)

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  1.  18
    Rethinking Holism (2010). Part 1 Rethinking Holism. In Ton Otto & Nils Bubandt (eds.), Experiments in Holism: Theory and Practice in Contemporary Anthropology. Wiley-Blackwell 17.
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  2. Jerry A. Fodor & Ernest Lepore (1992). Holism: A Shopper's Guide. Blackwell.
    The main question addressed in this book is whether individuation of the contents of thoughts and linguistic expressions is inherently holistic. The authors consider arguments that are alleged to show that the meaning of a scientific hypothesis depends on the entire theory that entails it, or that the content of a concept depends on the entire belief system of which it is part. If these arguments are sound then it would follow that the meanings of words, sentences, hypotheses, predictions, discourses, (...)
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  3. Jeroen Van Bouwel (2014). Explanatory Strategies Beyond The Individualism/Holism Debate. In Julie Zahle & Finn Collin (eds.), Rethinking the Individualism-Holism Debate. Springer 105-119.
    Starting from the plurality of explanatory strategies in the actual practice of socialscientists, I introduce a framework for explanatory pluralism – a normative endorsement of the plurality of forms and levels of explanation used by social scientists. Equipped with thisframework, central issues in the individualism/holism debate are revisited, namely emergence,reduction and the idea of microfoundations. Discussing these issues, we notice that in recentcontributions the focus has been shifting towards relationism, pluralism and interaction, awayfrom dichotomous individualism/holism thinking and a (...)
     
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  4. Julie Zahle (2014). Holism, Emergence and the Crucial Distinction. In Julie Zahle & Finn Collin (eds.), Rethinking the Individualism-Holism Debate. Essays in the Philosophy of Social Science. Springer 177-196.
    One issue of dispute between methodological individualists and methodological holists is whether holist explanations are dispensable in the sense that individualist explanations are able to do their explanatory job. Methodological individualists say they are, whereas methodological holists deny this. In the first part of the paper, I discuss Elder-Vass’ version of an influential argument in support of methodological holism, the argument from emergence. I argue that methodological individualists should reject it: The argument relies on a distinction between individualist and (...)
     
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  5.  65
    Charles T. Wolfe (2014). Holism, Organicism and the Risk of Biochauvinism. Verifiche: Rivista Trimestrale di Scienze Umane 43 (1-3).
    In this essay I seek to critically evaluate some forms of holism and organicism in biological thought, as a more deflationary echo to Gilbert and Sarkar's reflection on the need for an 'umbrella' concept to convey the new vitality of holistic concepts in biology (Gilbert and Sarkar 2000). Given that some recent discussions in theoretical biology call for an organism concept (from Moreno and Mossio’s work on organization to Kirschner et al.’s research paper in Cell, 2000, building on chemistry (...)
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  6. Massimo Pigliucci (2013). Between Holism and Reductionism: A Philosophical Primer on Emergence. Biological Journal of the Linnean Society 112 (2):261-267.
    Ever since Darwin a great deal of the conceptual history of biology may be read as a struggle between two philosophical positions: reductionism and holism. On the one hand, we have the reductionist claim that evolution has to be understood in terms of changes at the fundamental causal level of the gene. As Richard Dawkins famously put it, organisms are just ‘lumbering robots’ in the service of their genetic masters. On the other hand, there is a long holistic tradition (...)
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  7. Donato Bergandi (1995). “Reductionist Holism”: An Oxymoron or a Philosophical Chimaera of E.P. Odum’s Systems Ecology? Ludus Vitalis 3 ((5)):145-180..
    The contrast between the strategies of research employed in reductionism and holism masks a radical contradiction between two different scientific philosophies. We concentrate in particular on an analysis of the key philosophical issues which give structure to holistic thought. A first (non-exhaustive) analysis of the philosophical tradition will dwell upon: a) the theory of emergence: each level of organisation is characterised by properties whose laws cannot be deduced from the laws of the inferior levels of organisation (Engels, Morgan); b) (...)
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  8. Charles T. Wolfe (2012). Chance Between Holism and Reductionism: Tensions in the Conceptualisation of Life. Progress in Biophysics and Molecular Biology.
    In debates between holism and reductionism in biology, from the early 20th century to more recent re-enactments involving genetic reductionism, developmental systems theory, or systems biology, the role of chance – the presence of theories invoking chance as a strong explanatory principle – is hardly ever acknowledged. Conversely, Darwinian models of chance and selection (Dennett 1995, Kupiec 1996, Kupiec 2009) sit awkwardly with reductionist and holistic concepts, which they alternately challenge or approve of. I suggest that the juxtaposition of (...)
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  9.  59
    Joe Morrison (2010). Just How Controversial is Evidential Holism? Synthese 173 (3):335-352.
    This paper is an examination of evidential holism, a prominent position in epistemology and the philosophy of science which claims that experiments only ever confirm or refute entire theories. The position is historically associated with W.V. Quine, and it is at once both popular and notorious, as well as being largely under-described. But even though there’s no univocal statement of what holism is or what it does, philosophers have nevertheless made substantial assumptions about its content and its truth. (...)
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  10. Elijah Chudnoff (2013). Gurwitsch's Phenomenal Holism. Phenomenology and the Cognitive Sciences 12 (3):559-578.
    Aron Gurwitsch made two main contributions to phenomenology. He showed how to import Gestalt theoretical ideas into Husserl’s framework of constitutive phenomenology. And he explored the light this move sheds on both the overall structure of experience and on particular kinds of experience, especially perceptual experiences and conscious shifts in attention. The primary focus of this paper is the overall structure of experience. I show how Gurwitsch’s Gestalt theoretically informed phenomenological investigations provide a basis for defending what I will call (...)
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  11. Cesare Cozzo (2002). Does Epistemological Holism Lead to Meaning Holism? Topoi 21 (1-2):25-45.
    There are various proposals for a general characterization of holism1. In this paper I propose the following: a variety of holism is the view that every X of an appropriate kind, which is part of a relevant whole W, cannot be legitimately separated or taken in isolation from W. Then, I distinguish two general kinds of holism, depending on two different reasons which can debar us from taking X in isolation from W. One reason can be that separating (...)
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  12. Donato Bergandi & Patrick Blandin (1998). Holism Vs. Reductionism: Do Ecosystem Ecology and Landscape Ecology Clarify the Debate? Acta Biotheoretica 46 (3):185-206.
    The holism-reductionism debate, one of the classic subjects of study in the philosopy of science, is currently at the heart of epistemological concerns in ecology. Yet the division between holism and reductionism does not always stand out clearly in this field. In particular, almost all work in ecosystem ecology and landscape ecology presents itself as holistic and emergentist. Nonetheless, the operational approaches used rely on conventional reductionist methodology.From an emergentist epistemological perspective, a set of general 'transactional' principles inspired (...)
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  13. Peter Pagin (1997). Is Compositionality Compatible with Holism? Mind and Language 12 (1):11-33.
    Peter Pagin Is the principle of semantic compositionality compatible with the principle of semantic holism? The question is of interest, since both principles have a lot that speaks for them, and since they do seem to be in conflict. The view that natural languages have compositional structure is almost unavoidable, since linguistic communication by means of new combinations of words would be virtually incomprehensible otherwise. And holism too seems generally plausible, since the meaning of an expression is directly (...)
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  14.  45
    Andrew Jordan (2013). Reasons, Holism And Virtue Theory. Philosophical Quarterly 63 (251):248-268.
    Some particularists have argued that even virtue properties can exhibit a form of holism or context variance, e.g. sometimes an act is worse for being kind, say. But, on a common conception of virtuous acts, one derived from Aristotle, claims of virtue holism will be shown to be false. I argue, perhaps surprisingly, that on this conception the virtuousness of an act is not a reason to do it, and hence this conception of virtuous acts presents no challenge (...)
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  15.  78
    Jacob Busch (2011). Indispensability and Holism. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 42 (1):47-59.
    It is claimed that the indispensability argument for the existence of mathematical entities (IA) works in a way that allows a proponent of mathematical realism to remain agnostic with regard to how we establish that mathematical entities exist. This is supposed to be possible by virtue of the appeal to confirmational holism that enters into the formulation of IA. Holism about confirmation is supposed to be motivated in analogy with holism about falsification. I present an account of (...)
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  16. Michael Esfeld (1998). Holism and Analytic Philosophy. Mind 107 (426):365-80.
    The aim of the paper is to propose a general conception of holism which is applicable to cases as far apart as holism in belief systems and holism in quantum physics. My proposal characterizes a holistic system S in terms of generic ontological dependence among its parts. This dependence relates to some of the properties that make something a part of an S whenever there is a suitable arrangement with other things. My proposal thus also characterizes what (...)
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  17. Ned Block (1996). Holism, Mental and Semantic. In Edward Craig (ed.), Routledge Encyclopedia of Philosophy. Routledge
    Mental (or semantic) holism is the doctrine that the identity of a belief content (or the meaning of a sentence that expresses it) is determined by its place in the web of beliefs or sentences comprising a whole theory or group of theories. It can be contrasted with two other views: atomism and molecularism. Molecularism characterizes meaning and content in terms of relatively small parts of the web in a way that allows many different theories to share those parts. (...)
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  18.  73
    Henry Jackman (1999). Moderate Holism and the Instability Thesis. American Philosophical Quarterly 36 (4):361-69.
    This paper argues that popular criticisms of semantic holism (such as that it leaves the ideas of translation, disagreement and change of mind problematic) are more properly directed at an "instability assumption" which, while often associated with holism, can be separated from it. The versions of holism that follow from 'interpretational' account of meaning are not committed to the instability assumption and can thus avoid many of the problems traditionally associated with holism.
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  19.  61
    Claude Romano (2011). Challenging the Transcendental Position: The Holism of Experience. [REVIEW] Continental Philosophy Review 44 (1):1-21.
    Taking the problem of perception and illusion as a leading clue, this article presents a new phenomenological approach to perception and the world: holism of experience. It challenges not only Husserl’s transcendentalism, but also what remains of it in Heidegger’s early thought, on the grounds that it is committed to the skeptical inference: Since we can always doubt any perception, we can always doubt perception as a whole. The rejection of such an implicit inference leads to a relational paradigm (...)
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  20. Michael Esfeld (1999). Quantum Holism and the Philosophy of Mind. Journal of Consciousness Studies 6 (1):23-38.
    This paper attempts to build a bridge between the interpretation of quantum theory and the philosophy of mind. In contrast to other such attempts, the bridge which this paper suggests does not consist in extending features of quantum theory to the philosophy of mind. The argument of this paper is that the discussion about a revision of the Cartesian tradition in current philosophy of mind is relevant to the interpretation of quantum theory: taking this discussion into account sharpens up the (...)
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  21. Eric Lormand (1996). How to Be a Meaning Holist. Journal of Philosophy 93 (2):51-73.
    Meaning holists hold, roughly, that each representation in a linguistic or mental system depends semantically on every other representation in the system. The main difficulty for holism is the threat it poses to meaning stability--shared meaning between representations in two systems. If meanings are holistically dependent, then semantic differences anywhere seem to balloon into semantic differences everywhere. My positive aim is to show how holism, even at its most extreme, can accommodate and also increase meaning stability. My negative (...)
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  22.  70
    Adam C. Podlaskowski (2010). Reconciling Semantic Dispositionalism with Semantic Holism. Philosophia 38 (1):169-178.
    Dispositionalist theories of mental content have been attacked on the grounds that they are incompatible with semantic holism. In this paper, I resist important worries of this variety, raised by Paul Boghossian. I argue that his objections can be avoided by a conceptual role version of dispositionalism, where the multifarious relationships between mental contents are grounded on the relationships between their corresponding, grounding dispositions.
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  23.  15
    Mandy M. Archibald (2012). The Holism of Aesthetic Knowing in Nursing. Nursing Philosophy 13 (3):179-188.
    In 1978, Carper identified ‘four fundamental patterns of knowing’ that became largely foundational to subsequent epistemological discourse within the nursing discipline. These patterns of empirical, personal, aesthetic, and ethical knowing were presented as conceptually distinct yet related patterns of knowing. In order to provide an alternative conceptualization of aesthetics in nursing, the main tenants of Carper's discussion of aesthetic knowing will be revisited, and the foundations for her arguments will be examined. Specifically, Dewey's Art as Experience will be examined in (...)
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  24.  81
    Michael Esfeld (1999). Physicalism and Ontological Holism. Metaphilosophy 30 (4):319-337.
    The claim of this paper is that we should envisage physicalism as an ontological holism. Our current basic physics, quantum theory, suggests that, ontologically speaking, we have to assume one global quantum state of the world; many of the properties that are often taken to be intrinsic properties of physical systems are in fact relations, which are determined by that global quantum state. The paper elaborates on this conception of physicalism as an ontological holism and considers issues such (...)
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  25.  1
    Riin Magnus (2008). Biosemiotics Within and Without Biological Holism: A Semio-Historical Analysis. [REVIEW] Biosemiotics 1 (3):379-396.
    On the basis of a comparative analysis of the biosemiotic work of Jakob von Uexküll and of various theories on biological holism, this article takes a look at the question: what is the status of a semiotic approach in respect to a holistic one? The period from 1920 to 1940 was the peak-time of holistic theories, despite the fact that agreement on a unified and accepted set of holistic ideas was never reached. A variety of holisms, dependent on the (...)
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  26.  86
    Pierre Demeulenaere (2000). Individualism and Holism: New Controversies in the Philosophy of Social Science. [REVIEW] Mind and Society 1 (2):3-16.
    The concept of holism is of great use in philosophy of science. But its meaning does not correspond to the traditional use of holism in social sciences. The aim of the paper is to criticize an attempt to link the two meanings. Such a confusion derives from a misunderstanding of methodological individualism which is erroneously considered to be an atomism. Since the concepts of holism can be related to many different meanings, and since there are many different (...)
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  27.  40
    Lucien Hardy & William K. Wootters (2012). Limited Holism and Real-Vector-Space Quantum Theory. Foundations of Physics 42 (3):454-473.
    Quantum theory has the property of “local tomography”: the state of any composite system can be reconstructed from the statistics of measurements on the individual components. In this respect the holism of quantum theory is limited. We consider in this paper a class of theories more holistic than quantum theory in that they are constrained only by “bilocal tomography”: the state of any composite system is determined by the statistics of measurements on pairs of components. Under a few auxiliary (...)
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  28.  39
    Andrew Kenneth Jorgensen (2009). Holism, Communication, and the Emergence of Public Meaning: Lessons From an Economic Analogy. Philosophia 37 (1):133-147.
    Holistic accounts of meaning normally incorporate a subjective dimension that invites the criticism that they make communication impossible, for speakers are bound to differ in ways the accounts take to be relevant to meaning, and holism generalises any difference over some words to a difference about all, and this seems incompatible with the idea that successful communication requires mutual understanding. I defend holism about meaning from this criticism. I argue that the same combination of properties (subjective origins of (...)
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  29.  92
    Christopher Gauker (1993). Holism Without Meaning: A Critical Review of Fodor and Lepore's Holism: A Shopper's Guide. Philosophical Psychology 6 (4):441-49.
    Abstract In their book, Holism: A Shopper's Guide, Jerry Fodor and Ernest Lepore fail to distinguish between two kinds of holism. One of these is holism about meaning, which is indeed problematic. The other is holism about translation, which is not so clearly problematic. Moreover, the problem with the first sort is that it renders communication unintelligible, not that it rules out psychological laws. Further, Fodor and Lepore's criticisms of various contemporary holists are based on serious (...)
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  30. M. Harrell (1996). Confirmation Holism and Semantic Holism. Synthese 109 (1):63-101.
    Fodor and Lepore, in their recent book "Holism," maintain that if an inference from semantic anatomism to semantic holism is allowed, certain fairly deleterious consequences follow. In Section 1 Fodor and Lepore's terminology is construed and amended where necessary with the result that the aforementioned deleterious consequences are neither so apparent nor straightforward as they had suggested. In Section 2 their "Argument A" is considered in some detail. In Section 3 their "argument attributed to Quine" is examined at (...)
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  31.  51
    Donald Levy (2003). Neural Holism and Free Will. Philosophical Psychology 16 (2):205-229.
    Both libertarian and compatibilist approaches have been unsuccessful in providing an acceptable account of free will. Recent developments in cognitive neuroscience, including the connectionist theory of mind and empirical findings regarding modularity and integration of brain functions, provide the basis for a new approach: neural holism. This approach locates free will in fully integrated behavior in which all of a person's beliefs and desires, implicitly represented in the brain, automatically contribute to an act. Deliberation, the experience of volition, and (...)
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  32.  90
    Chuang Liu (1996). Holism Vs. Particularism: A Lesson From Classical and Quantum Physics. [REVIEW] Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 27 (2):267-279.
    The present essay aims at broadening the recent discussion on the issue of holism vs. particularism in quantum physics. I begin with a clarification of the relation between the holism/particularism debate and the discussion of supervenience relation. I then defend particularism in physics (including quantum physics) by considering a new classification of properties of physical systems. With such a classification, the results in the Bell theorem are shown to violate spatial separability but not physical particularism.
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  33.  62
    Kirk A. Ludwig (1993). Is Content Holism Incoherent? Grazer Philosophische Studien 46:173-195.
    There is a great deal of terminological confusion in discussions of holism. While some well-known authors, such as Davidson and Quine, have used “holism” in various of their writings,2 it is not clear that they have held views attributed to them under that label, views that are said to have wildly counterintuitive results.3 In Davidson’s case, it is not clear that he is describing the same doctrine in each of his uses of “holism” or “holistic.” Critics of (...)
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  34.  8
    Mark Q. Gardiner (2016). Semantic Holism and Methodological Constraints in the Study of Religion. International Journal for Philosophy of Religion 79 (3):281-299.
    The methodology implicit in empirically grounded social scientific studies of religion naturally allies with forms of semantic holism. However, a well known argument which questions whether holism in general is consistent with the fact that languages are learnable can be extended into an epistemological one which questions whether holism is consistent with an empirical methodology. In other words, there is question whether holism, in fact, makes social science possible. I diagnose the assumptions on which that objection (...)
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  35.  82
    Carlo Penco (2002). Holism, Strawberries, and Hair Dryers. Topoi 21 (1-2):47-54.
    The paper "Does Epistemological Holism lead to Meaning – Holism" (Cozzo, 2002) touches one of the main problems of a molecularist theory of meaning: how to restrict the class of inferences connected with a word, in order to define the sense of the word. I will discuss the starting point of this approach, mainly the pre-theoretical criterion against meaning holism: meaning holism, following a well-known argument by Dummett, reduces communication to a mystery. However there is a (...)
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  36.  79
    H. G. Callaway (1992). Meaning Holism and Semantic Realism (Reprinted in Callaway 2008, Meaning Without Analyticity). Dialectica 46 (1):41-59.
    Reconciliation of semantic holism with interpretation of individual expressions is advanced here by means of a relativization of sentence meaning to object language theories viewed as idealizations of belief-systems. Fodor's view of the autonomy of the special sciences is emphasized and this is combined with detailed replies to his recent criticisms of meaning holism. The argument is that the need for empirical evidence requires a holistic approach to meaning. Thus, semantic realism requires semantic holism. -/- .
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  37.  43
    Ron McClamrock (1989). Holism Without Tears: Local and Global Effects in Cognitive Processing. Philosophy of Science 56 (June):258-74.
    The suggestion that cognition is holistic has become a prominent criticism of optimism about the prospects for cognitive science. This paper argues that the standard motivation for this holism, that of epistemological holism, does not justify this pessimism. An illustration is given of how the effects of epistemological holism on perception are compatible with the view that perceptual processes are highly modular. A suggestion for generalizing this idea to conceptual cognitive processing is made, and an account of (...)
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  38.  24
    Andrew Sneddon (2010). Thick Concepts and Holism About Reasons. Journal of Value Inquiry 44 (4):461-468.
    Thick moral concepts are a topic of particular disagreement in discussions of reasons holism. These concepts, such as justice, are called “thick” because they have both evaluative and descriptive aspects. Thin moral concepts, such as good, are purely evaluative. The disagreement concerns whether the fact that an action is, for example, just always a reason in favor of performing that action. The present argument follows Jonathan Dancy’s strategy of connecting moral reasons and concepts to those in other domains. If (...)
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  39.  54
    Michael Devitt (1994). A Critique of the Case for Semantic Holism. Philosophical Perspectives 8:281-306.
    At its most extreme, semantic holism is the doctrine that all the inferential properties of an expression constitute its meaning. Holism is supported by the consideration that there is no principled basis for localism's distinction among these properties. The paper rejects four arguments for this. (1) The argument from confirmation holism is dismissed quickly because it rests on verificationism. (2) The argument from the rejection of analyticity fails because it saddles the localist with unacceptable epistemic assumptions. Localism (...)
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  40.  69
    M. McDermott (2001). Quine's Holism and Functionalist Holism. Mind 110 (440):977-1025.
    One central strand in Quine's criticism of common-sense notions of linguistic meaning is an argument from the holism of empirical content. This paper explores (with many digressions) the several versions of the argument, and discovers them to be uniformly bad. There is a kernel of truth in the idea that ?holism?, in some sense, ?undermines the analytic?synthetic distinction?, in some sense; but it has little to do with Quine's radical empiricism, or his radical scepticism about meaning.
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  41.  25
    Johannes L. Brandl (1993). Semantic Holism is Here to Stay. In Grazer Philosophische Studien. Amsterdam: Rodopi 1-16.
    Critically reflecting some theses of Fodor & LePore's Holism, it is argued that semantic holism in spite of all their criticism is not defeated. As a consequence of the rejection of the analytic-synthetic distinction, a first result is that they do not take Traditional Holism, as it originates from Frege and Wittgenstein, serious at all. Whereas a Weak Anatomism, inspired with views of Traditional Holism, might be an interesting alternative to atomism and holism even for (...)
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  42.  36
    Bruce Edmonds (1999). Pragmatic Holism (or Pragmatic Reductionism). Foundations of Science 4 (1):57-82.
    The reductionist/holist debate is highly polarised. I propose an intermediate position of pragmatic holism. It derives from two claims: firstly, that irrespective of whether all natural systems are theoretically reducible, for many systems it is utterly impractical to attempt such a reduction, and secondly, that regardless of whether irreducible 'wholes exist, it is vain to try and prove this. This position illuminates the debate along new pragmatic lines by refocussing attention on the underlying heuristics of learning about the natural (...)
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  43.  44
    Jonathan Berg (1993). Inferential Roles, Quine, and Mad Holism. In Grazer Philosophische Studien. Amsterdam: Rodopi 283-301.
    Jerry Fodor and Ernie LePore argue against inferential role semantics on the grounds that either it relies on an analytic/synthetic distinction vulnerable to Quinean objections, or else it leads to a variety of meaning holism frought with absurd consequences. However, the slide from semantic atomism to meaning holism might be prevented by distinctions not affected by Quine's arguments against analyticity; and the absurd consequences Fodor and LePore attribute to meaning holism obtain only on an implausible construal of (...)
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  44.  25
    Martin L. Jönsson (2014). Semantic Holism and Language Learning. Journal of Philosophical Logic 43 (4):725-759.
    Holistic theories of meaning have, at least since Dummett’s Frege: The Philosophy of language, been assumed to be problematic from the perspective of the incremental nature of natural language learning. In this essay I argue that the general relationship between holism and language learning is in fact the opposite of that claimed by Dummett. It is only given a particular form of language learning, and a particular form of holism, that there is a problem at all; in general, (...)
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  45.  9
    Inge-Bert Täljedal (2004). Strong Holism, Weak Holism, and Health. Medicine, Health Care and Philosophy 7 (2):143-148.
    The health theories of Nordenfelt and Boorse are compared. Critical attention is focused on Nordenfelt's description of his theory as one of holistic welfare, contrasting with Boorse's analytical and statistical approach. Neither theory is found to give an entirely satisfactory account of ‘health’ in scientific medicine or common usage. Because Nordenfelt attenuates the ontological significance of organs and organ parts and simplifies the role of statistics, his theory is regarded as weakly holistic. Boorse underrates the importance of non-statistical evaluation. A (...)
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  46.  31
    Andrew Pessin (1995). In Defense of Conceptual Holism: Reply to Fodor and Lepore. Journal of Philosophical Research 20:269-280.
    In their recent book Holism, Jerry Fodor & Ernest Lepore (F&L) argue that various species of content holism face insuperable difficulties. In this paper I reply to their claims. After describing the version of holism to which I subscribe, I follow them in addressing, in turn, its implications for these related topics: interpersonal understanding, false beliefs and reference, psychological explanation, content sirnilarity and identity, the analytic-synthetic distinction, and empirical evidence. The most prominent theme in my response to (...)
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  47.  47
    Michael Esfeld (1999). Holism in Cartesianism and in Today's Philosophy of Physics. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 30 (1):17-36.
    The aim of this paper is to contribute to a more balanced judgement than the widespread impression that the changes which are called for in today's philosophy of physics and which centre around the concept of holism amount to a rupture with the framework of Cartesian philosophy of physics. I argue that this framework includes a sort of holism: As a result of the identification of matter with space, any physical property can be instantiated only if there is (...)
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  48.  30
    Bruce Edmonds (1996). Pragmatic Holism. Foundations of Science 4 (1):57-82.
    The reductionist/holist debate seems an impoverished one, with many participants appearing to adopt a position first and constructing rationalisations second. Here I propose an intermediate position of pragmatic holism, that irrespective of whether all natural systems are theoretically reducible, for many systems it is completely impractical to attempt such a reduction, also that regardless if whether irreducible `wholes' exist, it is vain to try and prove this in absolute terms. This position thus illuminates the debate along new pragmatic lines, (...)
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  49.  28
    C. J. L. Talmage & Mark Mercer (1991). Meaning Holism and Interpretability. Philosophical Quarterly 41 (July):301-15.
    The authors argue that while meaning holism makes massive error possible, it does not, as Donald Davidson fears, threaten interpretability. Thus they hold, in opposition to Davidson, that meaning holism need not be constrained by an account of meaning according to which in the methodologically most basic cases the content of a belief is given by the cause of that belief. What ensures interpretability, they maintain, is not that speakers' beliefs are in the main true, but rather that (...)
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  50.  9
    Arnold Silverberg (1994). Meaning Holism and Intentional Content. Pacific Philosophical Quarterly 75 (1):29-53.
    In this essay I defend meaning holism against certain criticisms that Jerry Fodor has presented against it. In "Psychosemantics" he argued that meaning holism is incompatible with the development of scientific psychology given the ways in which scientific psychology adverts to intentional content. In his recent book "Holism" (co-authored with Ernest Lepore) he indicates that he still upholds this argument. I argue that Fodor's argument fails, and argue in favor of the compatibility of meaning holism with (...)
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