After workshops on the topics “Handcraft and Spiritual Craftsmanship” and “Cure and Spiritual Healing,” the third and final interdisciplinary working conference of the German Research Foundation project “Markets of Singularities—Hybrid Religious Networks in Mecklenburg-Western Pomerania” took place on March 22 and 23, 2019, at the University of Rostock under the title “Ecology–Community–Spirituality: Holistic Lifestyles on the ‘Markets of Singularities.’” For two days, a diverse group of scholars and leaders from the field attempted not only to define the organic sector (...) and the holistic approach that often seems to underlie it but also to better understand the market and market mechanisms for ecological products... (shrink)

The purpose of this paper is to provide a holistic examination of local food entrepreneurs (LFE) across the local food system (LFS) of a specific U.S. geographic region, including the drivers and barriers to their success. Over the past few decades, there has been a surge in entrepreneurs becoming involved in the LFS which includes the production (farming and manufacturing), distribution, and retail of local ag-related products and services. The LFS is complex and entrepreneurs operating within the system are (...) often met with steep barriers of entry and have trouble maintaining long-term success. Through recorded semi-structured interviews of LFEs (producers, processors, and purveyors) in the Missouri Ozark region, data was gathered and coded according to grounded theory methodologies. From the data collection, 24 emergent themes were identified using thematic clustering. These were further consolidated into eight categorical themes (strategy, skills development, financially sustainable model, differentiation drivers, operational drivers, external drivers, internal constraints, and external constraints) and three over-riding themes (approach, drivers, and barriers). This cross-sectional approach in examining entrepreneurs across the value chain in an LFS provides new insights into the unique entrepreneurial mindset of LFEs. (shrink)

Background - Early adulthood is the developmental stage during which, for the first time, an individual can independently choose their own lifestyle. For the future health of a young adult, it is important that they incorporate healthy behaviors from different health dimensions into their lifestyle. Analyzing the foregoing issue gives rise to a fundamental question: did intensive social changes experienced after Poland’s accession to the European Union lead to changes in different aspects of a healthy lifestyle? Method (...) - The presented study involved 504 people. The research data was collected in two separate measurements in 2003 and 2013. Subjects were asked to complete sets of questionnaires which measured: health behaviors, health beliefs, social influence, intention. Results - Statistical comparison of means tests and regression equations were conducted. Results demonstrate that young adults were similarly engaged in pro-health activities in both 2003 and 2013. A detailed analysis of health lifestyle factors shows that young adults from the 2013 group care more about their diet, physical activity, and more frequently undergo preventive medical health examinations. Moreover, significant changes in healthy lifestyle factors were reported. The most important observation concerned the changes in health beliefs. Beliefs derived from a holistic-functional model of health played a major role in the 2003 group, whereas in the 2013 group beliefs close to the biomedical model of health were more important. Conclusions - Analyses demonstrate changes in detailed healthy lifestyle factors. At the same time, no significant differences in global measures of concern for one’s health were observed. Importantly, results show modifications in healthy lifestyle factors. It is suggested that the observed differences stem from the social change of the last decade. (shrink)

Brands are a fait accompli: they represent a mountain range of evidence in search of a theory. They are much exploited, but little explored. In this book, Martin Kornberger sets out to rectify the ratio between exploiting and exploring through sketching out a theory of the Brand Society. Most attempts to explain the role of brands focus on brands either as marketing and management tools or a symptoms of consumerism. Brand Society combines these perspectives to show how brands have the (...) power to transform both the organizations that develop them and the lifestyles of the individuals who consume them. This holistic approach shows how brands function as a medium between producers and consumers in a way that is rapidly transforming our economy and society. That's the bottom line of the Brand Society: brands are a new way of organizing production and managing consumption. Using an array of practical case studies from a diverse set of organizations, this book provides a fascinating account of the way in which brands influence the lives of individuals and the organizations they work in. (shrink)

This study aims to highlight how an existential-humanistic perspective can inform athlete support and in doing so, emphasize the importance of explicating the philosophical underpinnings of athlete lifestyle support. Drawing on applied experience with elite youth cricketers over a 12-month period, ethnographic data were collected through the observation, maintenance of case notes, and a practitioner reflective diary. Based on thematic analysis, we created three nonfictional vignettes that we use to illustrate how existential-humanistic theorizing can inform lifestyle support. We (...) discuss the implications of this professional philosophy in terms of considerations for performance and talent development programs, and how holistic support for athletes is positioned. We also discuss implications for athlete lifestyle and performance psychology practitioners, with regard to training, underpinning theoretical grounding of support and the strategic positioning of their practitioner roles. (shrink)

In postmodern society, many of the perceptions that people had about them, their lives, the values ​​that define them and the strategies that they can use to achieve their ideals have changed. Specifically, today we can talk about new paradigms, such as health, lifestyle focused on personal well-being, obtained through fitness and wellness, respectively wellbeing that adds the spiritual component, in an holistic interdependence. An important role in the changes we are talking about has been played by the (...) media, which promote living standards built on hedonistic principles, specific to the consumer society. The consequence is that more and more teenagers and young people want to look good and feel good, but only a small part of them reach the specialists, who are best able to provide individualized guidance, support, and programs to prevent any negative consequences of uninspired choices or poorly dosed enthusiasm The stakes of choice are high, because a healthy lifestyle, which should not be limited to body aesthetics, but also aims to develop the spiritual side, can support a more effective adaptation to the dynamics of changes in society. The last year, marked by a new challenge, the pandemic, has fully demonstrated the need to assume on a personal level a balanced and responsible lifestyle, which offers new values ​​of quality of life, as well as complementing proactive management with that managed by specialists. (shrink)

New Blackfriars, Volume 103, Issue 1106, Page 483-498, July 2022.

Amid the growing coalescence between the religion and ecology movements, the voice of Muslims who care for the earth and its people is rising. While the Islamic position on the environment is not well-represented in the ecotheology discourse, it advances an environmental imaginary which shows how faith can be harnessed as a vehicle for social change. This article will draw upon doctoral research which synthesised the Islamic ecological ethic (eco-ethic) from sacred texts, traditions and contemporary thought, and illustrated how this (...) ethic is enlivened in the educational landscape of Islam. Knowledge of the relationship between human beings and the natural world, of the creative order upon which the world was created, and of right living, is essential in this educational project and the global ecoIslamic movement employs a range of institutes, from the masjid to the maktab, to impart the environmental message of Islam. Despite the manifestation of environmental education activities across the educational establishment, much of what passes as Islamic education today is not representative of the holistic, integrated and comprehensive educational philosophy of Islam. Contemporary social concerns, such as the environmental question, can, in my view, act as an impetus to develop a pedagogy which endeavours to be true to the religious traditions, values and ethics of Islam, while also displaying the transformative force of this faith. Muslims, at more than one-fifth of the world population, own a fair share of global concern around the earth’s health and well-being. Across the world, many continue to base their life and lifestyle decisions on the teachings of Islam, and are showing the relevance of traditional resources and institutions in meeting one of the greatest challenges facing humanity—the health of our planet. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Obesity Treatment:One Size Does Not Fit AllKarin KwambaiI am obese. That phrase is actually very hard for me to say out loud. Saying it feels as if I am standing at an “obesity anonymous” meeting, except there is nothing anonymous about being fat. Everyone knows it. I often feel that it is the first and only thing people notice about me. I’ve been overweight, chubby, fat my entire life. (...) My mom enrolled me in Weight Watchers when I was 12 years old; I learned to use Molly McButter in front of her and sneak oatmeal cream pies when she wasn’t looking. I’ve learned a lot of maladjusted behaviors around food over a lifetime of trying to lose weight. I’ve tried meal replacement shakes, pills, souping, juicing, and the “Master Cleanse”—a diet of lemonade with cayenne pepper and maple syrup. All of these tactics only messed up my mind and body even more. The summer before my freshman year of college, I literally ate only an apple a day because I was so worried about not making new friends because of my weight. It was not about being healthy; it was about being accepted.Twenty years of blame and shame later, and despite mixed reviews on its success, Weight Watchers is still the first recommendation for weight loss from my doctor, along with Medifast, a 1000 calorie a day diet, or bariatric surgery. My naturopath told me to make my smoothies and spinach salads smaller, and my therapist told me I think too much about exercise and should “just do it.” I have gone many rounds with Weight Watchers and had some success. I have also had success losing weight by tracking food intake and exercise on apps like My Fitness Pal. But like all attempts at losing weight, following medical advice works until it stops working, and the weight comes back—plus some.Obesity as a DiseaseI recently sought treatment with an Obesity Specialist, but after an inspiring complimentary consult where she explained her holistic approach, I found out that my health insurance won’t cover the cost because the diagnostic code for obesity is excluded from my coverage. I have heard that the Affordable Care Act is supposed to impact insurance plans covering the cost of obesity treatment, but that has not been the case for me. In fact, I’ve been forced to pay out of pocket several times for labs that doctors feel the need to run, despite my urging that I am not diabetic. Trust me, I say; I know what diabetes looks like. I have watched family die and seen clients suffer, and I am earning my Masters in Public Health. I had been hopeful that the recent classification of obesity as a disease by the American Medical Association would open treatment doors, but it has not. In fact, I’m concerned that it will close doors for treatment opportunities because of how insurance [End Page 104] companies decide what medical costs they will cover. Obesity seems to be a four–letter word for health insurance companies. My insurance plan will cover prescription medications for high blood pressure, high blood sugar, and high cholesterol, but it won’t cover weight loss medications. Where is the incentive to address weight loss before potentially developing a life–threatening disease? I believe that obesity is a disease; I just don’t trust how the healthcare system will handle the responsibility of addressing it as such.In fact, the debate on whether obesity is a disease or a lifestyle is a frustrating one for me. If we claim lifestyle is the cause of obesity, it means that there is only one factor causing obesity. If that were true, then the commonly prescribed solution of “eat less, move more” would be more effective. The reality is, there is no single cause or cure for obesity; there is no one–size–fits–all treatment approach. It is a complex problem that deserves a complex response in the forms of primary, secondary and tertiary public health interventions. I am hopeful that classifying obesity as a disease will lead to more disease model research... (shrink)

Why is a Reformational philosophy needed in Africa? It is necessary, because something is missing in African Christianity. Most Western missionaries taught Africans a “broken” or dualistic worldview. This caused a divorce between traditional culture and their new Christian religion. The Christian faith was perceived as something remote, only concerned with a distant past and a far-away future . It could not become a reality in their everyday lives. It could not develop into an all-encompassing worldview and lifestyle. Because (...) Reformational philosophy advocates the Biblical, holistic approach of a comprehensive worldview, it is welcomed on our continent. It contains a healing and liberating message to our bleeding and lost continent. What Africans, however, neither want nor can afford, is an ivory tower philosophy, playing intellectual games; a philosophy which does not do or change anything. They want a philosophy which is a “marriage” between abstract ideas and the facts on the ground. They need a Christian philosophy with compassion that may even contribute to the alleviation of their poverty! (shrink)

Research for this study was served by the hypothesis that the Christian’s lifestyle and witness in a postmodern world will depend on the definition and practice of worship and spirituality. The Old Testament reveals a spirituality that has ‘Yahweh’ involved in all aspects of life. Awareness and experience of the presence of God is linked to obedience to God. New Testament spirituality implies imitation of Christ and an effort to obey Christ's twofold command: to love God and neighbor as (...) self. Christian exhortation (contemplation/meditation) and adoration never take place in isolation from the world because God is active in the world. Adoration leads to action in the world which, in turn, leads to adoration of God. All work done and all life lived for God's sake is, in essence, worship. Being a Christian implies living a life of sacrifice, making a gift of your life to God. As the Christian strives with the Spirit's guidance and empowerment to love God with his/her heart, soul, mind, body - and his/her neighbor as him/her self, in a moment by moment way; as he/she worships God with adoration and action; then he/she is living a true Biblical Christian life and experiencing and practicing true Biblical worship and spirituality. For the postmodernist, religious relativism is incompatible with the objective truth claims of Christianity and the words ‘Christian’ and ‘Church’ mean either empty tradition or abusive totalizing metannarrative. To maintain its identity and practice effective and relevant ministry, the Church should reflect an internal unity in desire, in life, in purpose, and in love. The Church must be the incarnate and engaged love and glory of God to a world that judges Christian truth claims by the lifestyle and witness of Christians. A praxis-orientated apologetic of an incarnational engaged worship and spirituality will demonstrate Christians truth claims. This gives Christianity integrity, credibility, and intelligibility to postmodernists that seek an experiential spirituality in the postmodern era of deconstruction. Evangelism is founded in who God is and what God has done for humanity through the death and resurrection of Jesus Christ. Christian’s demonstrate the Gospel as they love their God and their neighbor with devotion and conduct. They proclaim God’s love with plausibility when they reveal God’s love in action as a visual aid for Gods truth. As Christian worship and spirituality produce the actions that give voice to the nature and will of God, Jesus Christ will ‘rise again’ in the postmodern world through an incarnational and engaged Christian faith. Point summary: i. Authentic Biblical Christian worship is a lifestyle that takes place in an interdependent rhythm of both adoration (joyful praise of God) and action (obedient service to God). ii. Holistic spirituality is the lived moment by moment experience of Christian belief in both general and specialized forms (the Christian faith), and the reaction that the Christian’s belief system arouses in religious consciousness and practice moment by moment (the Christian faith). iii. Biblical worship and spirituality is thus conformity of heart and life with the confession and character of Jesus Christ. It is living life in the coram Deo (the presence of God) in obedience to His will out of gratitude for salvation. iv. Worship, spirituality, and the Christian faith become equivalent terms for each other and as defined in i-iii above reflect an incarnational engaged approach to evangelism. v. Worship and spirituality as a praxis-orientated apologetic presented as an incarnational engaged approach (that tells God’s story and your story) in a postmodern world, will be a more effective method of evangelism than rational apologetics and program/method based evangelism. -/- . (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 12.1 (2004) 89-93 [Access article in PDF] Richard Shusterman, Performing Live: Aesthetic Alternatives for the Ends of Art (New York: Cornell University Press, 2000) Performing Live can be ascribed to post-modern American pragmatism in its widest expression. The author's intention is to revalue aesthetic experience, as well as to expand its realm to the extent where such experience also encompasses areas alien to traditional (...) aesthetics (for example, popular art or the somatic arts of self-improvement), reaching "the art of living" and reclaiming life itself as performance.After the introduction, titled "Aesthetic Renewal for the Ends of Art: An Overture," the text is organized in two main parts: "Aesthetic Experience and Popular Art" and "Soma, Self, and Society." Along with its ambitious title, the book's organization and structure promise a consistency of approach and narrative that somewhat dissolves during the reading. Shusterman recognizes that the stylistic problems that arise from a compilation of articles spanning ten years, mixing newly written and revised articles, but appeals to the reader's appreciation of the "quality of the mix" (11). Despite this feature, he is a lucid and thoughtful communicator and his writing style is excellent.In order to propose new or revitalized alternatives for the ends of art, Shusterman [End Page 89] explores the crisis in traditional visions of art, pointing to the compartmentalization and lack of credibility in current artistic thought and practice. Hegel, Walter Benjamin, Gianni Vattimo, and Arthur Danto provide him with the philosophical arguments accounting for the modern "exhaustion" of art. He supports a dialectical approach, both naturalistic and historicist, and builds a solid case for the possibility of alternatives in aesthetic thought and experience. He proposes two alternatives in his introduction: The two most prominent sites for today's aesthetic alternatives are clearly the mass-media popular arts and the complex cluster of disciplines devoted to bodily beauty and the art of living as expressed in today's preoccupation with aesthetic lifestyles. (7) It is unclear why these alternatives are "clearly" "the two most prominent." The author does not build a case for this assumption or for the "newness" of these alternatives. The "compilation style" mentioned above and this lack of justification for one of the most original elements in the book make this text often read as a philosophical drafting board. Keeping these characteristics in mind and also critically pondering the degrees of success in the enterprise, the reader must give Shusterman credit for taking risks while suggesting concrete examples for an experiential, holistic philosophy. In this sense, he mentions (in a different context) that "all of us [are caught] between conceptual history and futuristic speculation" (145), and he takes to heart this situation and its challenges.The first chapter in Performing Live aims to redeem or revalue the concept of aesthetic experience. For Shusterman, the loss of "felt experience" in art makes the interest in this concept utterly relevant for art's survival. He traces the lineage of this aesthetic philosophy to John Dewey, Monroe Beardsley, Nelson Goodman, and Arthur Danto. Besides focusing on these authors, his analysis revisits some of the main currents of thought in Western philosophy on the topic (for example, Plato, Hume, Kant, Dickie, Adorno, Benjamin, Gadamer). He concludes that a pragmatic approach to aesthetics, applying the concept of aesthetic experience directionally (as a means towards the actual experience rather than as a definable concept), can provide new paths for revitalizing art. Throughout the text this concept is also used expansively. The post-modern justification of the proposed aesthetics, by allowing the extension of aesthetic experience to embrace "the art of living," can leave the reader wondering if Shusterman has not simply turned Kierkegaard's existentialist stages to self-realization upside down.The second chapter is an open defense of popular art, carried out by contesting the main complaints found in current art criticism. Shusterman's defense is not directed to the products of popular art, but against the claim that popular art is aesthetically "worthless." His definition of "popular art... (shrink)

A middle-aged Swiss friend tells me that, for her, God is ‘a contaminated word, … loaded with the spirit of many hundreds of years and miles of library shelves, a word that has nothing to do with the holistic worldview she embraces today.’1 So, she says, she has simply ‘removed the word from her vocabulary’: It’s out, it’s past, it has become a word that is used by other people only. The mindset that is expressed in these words is (...) typical for the situation in contemporary Western Europe. Many feel alienated from the notions and lifestyles and have left the institutions – churches, synagogues, mosques – that traditionally represent what we call ‘religion’. Besides, there are, in this part of the world, so many alternatives that allow one to form a meaning of life and provide security, togetherness and entertainment: family brunches on Sunday morning, TV movies, festivals, excursions, concerts, meditation workshops, neopaganist or atheist meetings, political engagements, lonely walks in the woods…. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Adolph Meyer’s Psychobiology in Historical Context, and Its Relationship to George Engel’s Biopsychosocial ModelEdwin R. Wallace IV (bio)Keywordspsychobiology, integrative models of psychiatry, biopsychosocial modelBefore addressing the importance of Adolf Meyer and the question of his impact on the biopsychosocial model of the psychoanalytical internist George Engel, let us tersely sketch the history of functionalism in medicine/psychiatry, and of the nineteenth/early twentieth century’s progressive abandonment of it in favor of (...) basic science reductive models of “disease,” not illness.FunctionalismWhereas Hippocratic physicians diagnosed diatheses in terms of humoral excesses or deficiencies, their primary emphasis was on the ill person. They began with careful histories of the patient’s complaints and his or her daily life course, customary activities, typical foods and beverages imbibed, and the exacerbation or relief of symptoms associated with any or all of these. They also asked questions about his physical and social environment. They carefully looked for any clinically pertinent signs, and might physically examine the patient or his excretions. When they arrived at a diagnosis (say, an excess of yellow or black bile, or of blood or phlegm), they would educate the patient about it and discuss possible approaches. Although leeching, emetics, or purgatives might be prescribed, “dietetics” was the core of the treatment. Much more than recommendations about dietary intake, this involved conversations about “lifestyle” management in general: exercise, fresh air, habit changes, and perhaps bathing in mineral waters or spas. If the patient were “melancholic” (which then included what we would now consider a variety of psychiatric disorders), he or she might be prescribed daily swimming and other forms of vigorous exercise, conversations with a philosopher, [End Page 347] attendance at theatrical comedies, or even referral to an Asklepian temple for “incubation sleep” and priestly dream interpretation. Often doctors worked closely with physical trainers, to whom they sent their patients. In short, their orientation was holistic (“mind”/”body” integration), directed first and foremost toward an individual ill person.In the second century, C.E. Galen, despite his humoral and anatomical pathologies, was similarly holistic or functionalist. He resorted to a variety of physical examinational methods while also attending to the patient’s mental/emotional status. He described one case where he was attending a woman for syncopal episodes. His examinations of her included his customary attention to the pulse. During one evening session, a servant entered and happened to mention that he had just seen the handsome Pylades dancing. Suddenly her pulse became irregular and she fainted straight away. This led Galen to consider love sickness, and perhaps not humoral or organ pathology. He tested his hypothesis during subsequent visits. Whenever another dancer or actor was mentioned, her pulse remained regular and her sensorium alert, but when Pylades was mentioned the irregular pulse and fainting recurred. Because she was married, Galen realized her insoluble conflict, and treated her accordingly.From the fall of Rome until the rise of University Medicine in the later Middle Ages, medical lore and doctoring was in monastic hands—each monastery had its clerical medic, who might also attend outsiders. They were attuned to the traditional triad of major mental disorders—mania, melancholia, and phrenitis—which they explained somatically. However, they also encountered lesser mental/emotional disorders for which they developed their own nosology. “Scrupulosity,” for example, characterized a committed monk with an unrealistic sense of sinfulness and guilt—which often drove him to self-mortification such as flagellation, hair shirts with chains underneath, and so forth, for which the remedy was kindly pastoral counseling. “Accedia” was akin to our “dysthymia,” whose sufferer was affected by sadness, lassitude, and impaired capacity to carry out the monastic routine. This was viewed as straddling the boundary between sickness and sin. Routine physical labor (“occupational therapy”) and prayers, confession, penance, and “pep talks” were prescribed.When universities with medical schools arose in the latter Middle Ages, students’ educations were mostly bookish and theoretical. Hippocratic and Galenic somatic orientations were still preeminent. (Vesalius would not publish his illustrated anatomical text until 1543.) Dietetics and purgatives, bloodletting, and so on were still favored treatments. Nevertheless, doctors gave considerable time and attention to their patients as ill... (shrink)

This research seeks an answer to the question of why spirituality is needed in social service. Providing spiritual support resources to the client in overcoming the problems that people face, coping with these problems, making sense of them, and reaching spiritual peace is called spiritually sensitive social service. It can be said that the history of social work is equivalent to the history of humanity. Therefore, especially in the West, the problems experienced in the modernization process, or the dominant paradigm (...) of the period (science-church conflict, rationalization and positivist approach to knowledge) brought a social service discipline and intervention, which was far from spirituality. It can be said that, in the last quarter of the 20th century, the lack of this approach was felt in the West and the studies on this field are accumulating today. In Turkey, there is an obvious gap in this literature. The problem of the present study is why there is a need for spiritually sensitive social service. The gap in the literature on this subject in Turkey indicates the importance of the study. The present study is of a descriptive method based on literature review. Social service is a career that aims to increase the functionality of individuals, families, groups, and societies at micro, mezzo, and macro levels and to strengthen them in overcoming their problems. Therefore, social service helps individuals to overcome problems arising from the individual issues and external factors and to meet resources with opportunities. It is obvious that it is difficult for a social service approach, which is distant from spiritual values, to find satisfactory answers to some of the questions and problems faced by individuals. It is clear that the understanding and practices of social service sensitive to spirituality will play an important role in helping clients overcome problems, make sense of them, and strengthen the individual. This study addresses the necessity of spiritually sensitive social service in four items: First, modern societies are under more threat and fear in comparison with the ones in the past. Therefore, they experience more anxiety, stress, and distrust. While the developments in technology and science offer great opportunities and conveniences to people, they have also manifested some problems that have not been experienced until today. Social service sensitive to spirituality will contribute to the separation of individuals, groups, and communities from the climate of fear they have experienced by activating their current cultural structure and world of belief. Second, modern lifestyle and individualization have isolated people by weakening people's social support systems. Modern lifestyle makes people to experience loneliness. The individualistic and self-centered lifestyle has alienated the individual from social ties and created a perception that one does not need anyone else. Social service that is sensitive to spirituality will increase the quality of life and joy of the individual by eliminating one’s loneliness and will help one to look to the future with hope and to overcome one’s loneliness. Third, human beings want to make sense of the events and problems they encounter. It would not be wrong to call the modern age "the age of the crisis of meaning". Today's people are experiencing serious crises in terms of making sense of the problems they face. Especially when faced with existential life-threatening factors such as severe illnesses, disability, and death, spirituality has a great impact on overcoming these problems and making sense of life. The efforts of individuals to rebuild the meaning they have lost can only be possible with the provision of social services sensitive to spirituality. Fourth, since the modern social service understanding is human-centered, holistic, and rights-based, the idea that people should be evaluated holistically highlights the necessity of spiritually sensitive social service. Experiencing a dizzying, diverse and, rapid change, today's people live in a complex network of relationships. The inaccuracy of the one-dimensional evaluation of human behavior is better understood today. The individual differences of the clients and their approaches to the problems make it necessary to evaluate the applications for these with a holistic and encompassing perspective. Therefore, the holistic evaluation of human also reveals the necessity of evaluating the spiritual social service within the framework of the rights arising from being human, not as a treat offered to individuals. (shrink)

Ecological intelligence refers to systemic thinking, ecophilosophy, holistic perspective, collective lifestyle and cultural commons. It is difficult to determine the exact nature of EI and its...

Judo is a multifactorial sport where many variables or key performance indicators such as force-velocity profile, bioenergetic capacity, technical and tactical skills, and cognitive and emotional competence play a role and influence the final result. While there have been many academic studies of these variables, usually in isolation, none have examined KPIs holistically or analyzed their impact on strategic performance. The main objective of the present study, therefore, is to apply a novel and easily replicable methodology to identify and prioritize (...) the main KPIs affecting performance in professional judo. Such a methodology was applied to the High-Performance Judo Centre of Valencia, using a multi-criteria decision aid technique: the analytic network process. The ANP is used to identify and quantify cause and effect relationships not only between KPIs but also between KPIs and performance objectives. Further, the ANP offers effective results when there is a lack of historical KPI data, because it is based on experts' opinions and judgments. A judo expert group comprising elite judo coaches and half-lightweight male judokas applied the methodology to discriminate between the characteristics required when aiming to reach high-level strategic objectives. The JEG, which consisted of five elite judokas, national and international champions, and three Olympic coaches—including a former European champion and silver medalist in a world championship—provided high added value to the study. The main findings were that the KPIs that made the most difference were mostly psychological, specifically motivation, stress, and team cohesion. Of these, motivation was by far the most important KPI for success in our case study, so judokas should make sure that they analyze it properly. Motivation is usually intrinsic to the competitor and should be maintained at a high level, not only during tournaments but also during daily training and lifestyle activities. Physical and other specific forms of training, as well as lifestyle KPIs, are very important for the elite competitor but are not sufficient to reach high-level objectives. The most important of these KPIs were Kumi-Kata, dual career, focus and concentration level, scouting, nutrition, and basic technique. Power and strength were the most important physical KPIs. In general, these are essential for meeting strategic objectives, but they do not make the crucial difference. This suggests that professional psychological support should be provided in daily training and that international team composition and internships should be fostered. (shrink)

Why is a Reformational philosophy needed in Africa? It is necessary, because something is missing in African Christianity. Most Western missionaries taught Africans a “broken” or dualistic worldview. This caused a divorce between traditional culture and their new Christian religion. The Christian faith was perceived as something remote, only concerned with a distant past and a far-away future. It could not become a reality in their everyday lives. It could not develop into an all-encompassing worldview and lifestyle. Because Reformational (...) philosophy advocates the Biblical, holistic approach of a comprehensive worldview, it is welcomed on our continent. It contains a healing and liberating message to our bleeding and lost continent. What Africans, however, neither want nor can afford, is an ivory tower philosophy, playing intellectual games; a philosophy which does not do or change anything. They want a philosophy which is a “marriage” between abstract ideas and the facts on the ground. They need a Christian philosophy with compassion that may even contribute to the alleviation of their poverty! (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 12.1 (2004) 89-93 [Access article in PDF] Richard Shusterman, Performing Live: Aesthetic Alternatives for the Ends of Art (New York: Cornell University Press, 2000) Performing Live can be ascribed to post-modern American pragmatism in its widest expression. The author's intention is to revalue aesthetic experience, as well as to expand its realm to the extent where such experience also encompasses areas alien to traditional (...) aesthetics (for example, popular art or the somatic arts of self-improvement), reaching "the art of living" and reclaiming life itself as performance.After the introduction, titled "Aesthetic Renewal for the Ends of Art: An Overture," the text is organized in two main parts: "Aesthetic Experience and Popular Art" and "Soma, Self, and Society." Along with its ambitious title, the book's organization and structure promise a consistency of approach and narrative that somewhat dissolves during the reading. Shusterman recognizes that the stylistic problems that arise from a compilation of articles spanning ten years, mixing newly written and revised articles, but appeals to the reader's appreciation of the "quality of the mix" (11). Despite this feature, he is a lucid and thoughtful communicator and his writing style is excellent.In order to propose new or revitalized alternatives for the ends of art, Shusterman [End Page 89] explores the crisis in traditional visions of art, pointing to the compartmentalization and lack of credibility in current artistic thought and practice. Hegel, Walter Benjamin, Gianni Vattimo, and Arthur Danto provide him with the philosophical arguments accounting for the modern "exhaustion" of art. He supports a dialectical approach, both naturalistic and historicist, and builds a solid case for the possibility of alternatives in aesthetic thought and experience. He proposes two alternatives in his introduction: The two most prominent sites for today's aesthetic alternatives are clearly the mass-media popular arts and the complex cluster of disciplines devoted to bodily beauty and the art of living as expressed in today's preoccupation with aesthetic lifestyles. (7) It is unclear why these alternatives are "clearly" "the two most prominent." The author does not build a case for this assumption or for the "newness" of these alternatives. The "compilation style" mentioned above and this lack of justification for one of the most original elements in the book make this text often read as a philosophical drafting board. Keeping these characteristics in mind and also critically pondering the degrees of success in the enterprise, the reader must give Shusterman credit for taking risks while suggesting concrete examples for an experiential, holistic philosophy. In this sense, he mentions (in a different context) that "all of us [are caught] between conceptual history and futuristic speculation" (145), and he takes to heart this situation and its challenges.The first chapter in Performing Live aims to redeem or revalue the concept of aesthetic experience. For Shusterman, the loss of "felt experience" in art makes the interest in this concept utterly relevant for art's survival. He traces the lineage of this aesthetic philosophy to John Dewey, Monroe Beardsley, Nelson Goodman, and Arthur Danto. Besides focusing on these authors, his analysis revisits some of the main currents of thought in Western philosophy on the topic (for example, Plato, Hume, Kant, Dickie, Adorno, Benjamin, Gadamer). He concludes that a pragmatic approach to aesthetics, applying the concept of aesthetic experience directionally (as a means towards the actual experience rather than as a definable concept), can provide new paths for revitalizing art. Throughout the text this concept is also used expansively. The post-modern justification of the proposed aesthetics, by allowing the extension of aesthetic experience to embrace "the art of living," can leave the reader wondering if Shusterman has not simply turned Kierkegaard's existentialist stages to self-realization upside down.The second chapter is an open defense of popular art, carried out by contesting the main complaints found in current art criticism. Shusterman's defense is not directed to the products of popular art, but against the claim that popular art is aesthetically "worthless." His definition of "popular art... (shrink)

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. For (...) example, the meaning of 'chase' might be said by a molecularist to be try to catch. Atomism characterizes meaning and content in terms of none of the web; it says that sentences and beliefs have meaning or content independently of their relations to other sentences or beliefs. One major motivation for holism has come from reflections on the natures of confirmation and learning. As Quine (1953) observed, claims about the world are confirmed not individually, but only in conjunction with theories of which they are a part. And typically, one cannot come to understand scientific claims without understanding a significant chunk of the theory of which they are a part. For example, in learning the Newtonian concepts of 'force', 'mass', kinetic energy' and 'momentum', one doesn't learn any definitions of these terms in terms that are understood beforehand, for there are no such definitions. Rather, these theoretical terms were all learned together in conjunction with procedures for solving problems. The major problem with holism is that it threatens to make generalization in psychology virtually impossible. If the content of any state depends on all others, it would be extremely unlikely that any two believers would ever share a state with the same content. Moreover, holism would appear to conflict with our ordinary conception of reasoning. What sentences one accepts influence what one infers. if i accept a sentence and then later reject it, i thereby change the inferential role of that sentence, so the meaning of what i accept wouldn't be the same as what i later reject. but then it would be difficult to understand on this view how one could rationally --or even irrationally!-- change one's mind. and agreement and translation are also problematic for much the same reason. holists have responded (1) by proposing that we should think not in terms of "same/different" meaning but in terms of a gradient of similarity of meaning, (2) by proposing "two factor" theories or (3) by simply accepting the consequence that there is no real difference between changing meanings and changing beliefs. (shrink)

In the research we focus on the construction of the sexual lifestyles of young people—undergraduates—in Slovakia and ask “which cultural sources are used?” and “which cultural demands exert pressures on these constructions?” The analysis was based on the answers respondents provided to a questionnaire relating to the preferences of values, aspirations regarding partner and sexual life as well as the socio-economic background of respondents. On the basis of the factor analysis and other steps, we obtained five groups of respondents with (...) different lifestyles: 1. Liberal—free, 2. Partner—monogamous, 3. Natural—instinctive, 4. Hedonistic—free, 5. Submissive—partner. The research proves that while constructing their sexual lifestyles, young people experience confusion as to their personal interests, preferences, internal orientation of partner relationships, and culturally prescribed norms of monogamous relationships. (shrink)

Unhealthy lifestyle contributes significantly to the burden of disease. Scarce medical resources that could alternatively be spent on interventions to prevent or cure sufferings for which no one is to blame, are spent on prevention or treatment of disease that could be avoided through individual lifestyle changes. This may encourage policy makers and health care professionals to opt for a criterion of individual responsibility for medical suffering when setting priorities. The following article asks whether responsibility-based reasoning should be (...) accepted as relevant for fair and legitimate healthcare rationing. The luck-egalitarian argument that inequalities in health expectancies that derive from unchosen features of people’s circumstances are unjust and should be compensated, while inequalities that reflect personal choices of lifestyle may not, is discussed. It seems that while a backward-looking interpretation of individual responsibility cannot be relevant as a criterion of priority setting, a forward-looking conception of responsibility may be approved.Within all modern societies healthcare authorities are facing difficult priority setting problems. Various criteria for rationing medical intervention have been proposed due to scarcity of resources. Until now, individual responsibility for medical suffering has been given little attention in the public or in academic debate. This is about to change. As Alexander Cappelen and Ole Norheim have pointed out in a recent article in this journal, unhealthy lifestyle contributes increasingly to the burden of disease. A better understanding of the responsibility argument is important for the assessment of policies aimed at meeting this challenge.1 In this article the following question is addressed: should responsibility-based arguments be accepted as relevant to meeting healthcare rationing fairly and legitimately? I will argue that while a backward-looking conception of individual responsibility should not be endorsed, a forward-looking notion of responsibility may be approved. (shrink)

Used as the basis of the program at the Equinox Holistic Alternative School in Toronto, The Holistic Curriculum advocates for an integrative approach to teaching and learning with a focus on developing a deep connection between mind and body.

Daly, Brendan Pope Francis has emphasised the importance of priests and religious having a simple lifestyle since the beginning of his pontificate. Addressing seminarians and novices on 6 July 2013, Pope Francis said 'I think that cars are necessary because there is so much work to be done, and also in order to get about...but choose a more humble car! And if you like the beautiful one, only think of all the children who are dying of hunger.' The Pope (...) then quoted Saint Francis of Assisi who said 'Always proclaim the Gospel. And if necessary, with words'. Then Pope Francis asked 'What does this mean? Proclaiming the Gospel with an authentic life, with a consistent life. But in this world to which wealth does so much damage it is necessary that we priests, that we sisters, that all of us be consistent with our poverty!'. (shrink)

The concept of lifestyle-related diseases and individual responsibility for health has played an important role in debates on the fair allocation of increasingly scarce health-care resources. In this article, we examine this discussion through the prism of solidarity. Based on an understanding of solidarity as shared practices reflecting a collective commitment to carry ‘costs’ (financial, social, emotional or otherwise) to assist others, we analyse frequent arguments in the debate and, in particular, the tool of risk-stratification. We then offer a (...) solidarity-based approach to understanding risk in the context of lifestyle-related diseases, and draw a number of conclusions on how health policy informed by solidarity should approach priority setting in health care. (shrink)

Developing a definition of group selection, and applying that definition to the dispute in the social sciences between methodological holists and methodological individualists, are the two goals of this paper. The definition proposed distinguishes between changes in groups that are due to group selection and changes in groups that are artefacts of selection processes occurring at lower levels of organization. It also explains why the existence of group selection is not implied by the mere fact that fitness values of organisms (...) are sensitive to the composition of groups. And, lastly, the definition explains why group selection need not involve selection for altruism. Group selection is thereby seen as an evolutionary force which is objectively distinct from other evolutionary forces. Applying the distinction between group and individual selection to the holism/individualism dispute has the desirable result that the dispute is not decidable a priori. This way of looking at the dispute yields a conception of individualism which is untainted by atomism and a conception of holism which is unspoiled by hypostatis. (shrink)

In this paper, we explore the extent to which issues of simulation model validation take on novel characteristics when the models in question become particularly complex. Our central claim is that complex simulation models in general, and global models of climate in particular, face a form of confirmation holism. This holism, moreover, makes analytic understanding of complex models of climate either extremely difficult or even impossible. We argue that this supports a position we call convergence skepticism: the belief that the (...) existence of a plurality of different models making a plurality of different forecasts of future climate is likely to be a persistent feature of global climate science. (shrink)

The challenges facing the life-worlds of political societies in the Islamic world require a radical shift of perspective that can improve our understanding of the contemporary situation of human rights politics. Not only the classical formulation of secularism, which aims at liberating the public sphere from domination of ‘the sacred’, but also the political-theological approach, which addresses the problems of modernity within the context of a disguised and refurbished dominance of ‘the transcendence’, suffer from and share a basic insufficiency in (...) handling human rights issues. According to these approaches, the basic issue stems from a realignment in relations between logics of the sovereign and the sacred or a redefinition of the position of state against religion. In this article, my object is shifting the scope of discussion concerning the rights beyond this logic of sovereignty by adopting an approach which provides a political ground for discussing the intermingling of religion in the life-world. From my point of view, the first step that should be taken to deepen our understanding of the argument of freedom is to unveil the nature of the sacred within the framework of a power network that longs for control over the whole lives of individuals constituting the society. In this regard, by going beyond the concepts such as fanaticism, fundamentalism or terrorism provided by ‘state mentality’, the significance of lifestyle politics for ‘rights talk’ will become more evident. From this point of view, the detection and critique of a zone of ‘weak citizenship’ constructed through restrictions stemming from the values and norms arising from the perceptions of particular communities organized through family, tradition and justice are essential. Such a critique will pave the way for a radical politicization of lifestyles by way of criteria of the demands for equal respect and dignity. (shrink)

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) (...) clarification of the relations between the “whole” and the “parts” (Woodger, Needham); c) the ontological or epistemological nature of the emergent properties; are they a phenomenological reality or solely an artefact of the state of our knowledge? (Pepper, Henle, Hempel and Oppenheim); d) the proposition of the holistic theoretical and methodological model ( Novikoff, Feibleman). I then go on to examine the differences that exist between the reductionist and the holistic approaches at various levels of analysis: that is to say, the differences which affect their ontologies, methodologies and epistemologies respectively. I attempt to understand the spirit of a holistic approach to ecology by analyzing the major work of E.P. Odum Fundamentals of ecology (1953, 1959, 1971). I set forward what might be meant by the “holistic approach”, which is implicated in all the different levels of organisation at which the problem of “complexity” is debated. Ecology presents itself as an “holistic science” and Odum’s book offers a vision of the world which dates far back in the history of philosophy. By looking at the three different editions of this fundamental text on ecology, we may become aware of the evolution of Odum’s thought. In fact, only in the third and last edition is there a conscious appropriation of the holistic approach (by using the theoretical models of Feibleman who, for his part, refers to Novikoff). However, even when formally referring to the theory of emergence (that is to say the ontological nucleus of every holistic approach), Odum’s systemic analysis presents the same logical errors, which push him back into the reductionist domain. Above all, in his examination of the main concepts of “population”, “community” and “ecosystem”, there is a misunderstanding of the profound difference between “collective properties” and “emergent properties”. Moreover, the cybernetic models of Odum’s systemic analysis (introduced into ecology by Margalef), allowed him to vastly oversimplify his methodological task: in fact, neither how many levels nor which levels of organization are fundamental for the study of each individual level is clearly marked. Finally, Odum analyses the ecosystem as composed of energetic flux and cycles of matter, referring to the trophic-dynamic vision of Lindeman. That is to say, in my opinion, he juxtaposes a reductionistic methodology and epistemology to an holistic ontology. (shrink)

In the research we focus on the construction of the sexual lifestyles of young people—undergraduates—in Slovakia and ask “which cultural sources are used?” and “which cultural demands exert pressures on these constructions?” The analysis was based on the answers respondents provided to a questionnaire relating to the preferences of values, aspirations regarding partner and sexual life as well as the socio-economic background of respondents. On the basis of the factor analysis and other steps, we obtained five groups of respondents with (...) different lifestyles: 1. Liberal—free, 2. Partner—monogamous, 3. Natural—instinctive, 4. Hedonistic—free, 5. Submissive—partner. The research proves that while constructing their sexual lifestyles, young people experience confusion as to their personal interests, preferences, internal orientation of partner relationships, and culturally prescribed norms of monogamous relationships. (shrink)

The physical activity and sport are key elements for a healthy lifestyle. However, a little-investigated element is the presence of a possible relationship between school or academic performance an...

In recent years, evolutionary theorists have come to recognize that the reductionist, individualist, gene-centered approach to evolution cannot sufficiently account for the emergence of complex biological systems over time. Peter A. Corning has been at the forefront of a new generation of complexity theorists who have been working to reshape the foundations of evolutionary theory. Well known for his Synergism Hypothesis—a theory of complexity in evolution that assigns a key causal role to various forms of functional synergy—Corning puts this theory (...) into a much broader framework in _Holistic Darwinism_, addressing many of the issues and concepts associated with the evolution of complex systems. Corning's paradigm embraces and integrates many related theoretical developments of recent years, from multilevel selection theory to niche construction theory, gene-culture coevolution theory, and theories of self-organization. Offering new approaches to thermodynamics, information theory, and economic analysis, Corning suggests how all of these domains can be brought firmly within what he characterizes as a post–neo-Darwinian evolutionary synthesis. (shrink)

The topic of this book is a comparison between holism in the philosophy and language and social holism on the one hand and holism about space-time and quantum systems on the other hand. The main claim is that holism in the humanities and holism in fundamental physics come under the same substantial, general conception of holism. That is to say: arguments to the effect that the holism of the mental is unscientific or that the mental is separated from the physical (...) owing to holism are not sound. The holism of the mental fits into a world-view that bases itself on scientific realism. The addressees of this book are all those who care about our view of the world and ourselves in the spirit of an argumentative examination of different positions. No familiarity with physics is presupposed. (shrink)

Temporally extended experiences, experiential holists have it, are not reducible to successions of their temporal parts because some whole experiences determine their parts (in some way). This paper suggests, first, that some forms of experiential holism are in fact consistent with the rival atomist view (that experiences are successions of their parts) and, second, that the main reasons advanced for experiential holism are compatible with atomism too. The paper then looks at how holistic determination of its parts by a (...) whole experience might take place in time, arguing that it is either inconsistent or undermines widespread assumptions regarding the mechanisms underlying experiences. (shrink)

Quantum mechanics seems to portray nature as nonseparable, in the sense that it allows spatiotemporally separated entities to have states that cannot be fully specified without reference to each other. This is often said to implicate some form of “holism.” We aim to clarify what this means, and why this seems plausible. Our core idea is that the best explanation for nonseparability is a “common ground” explanation, which casts nonseparable entities in a holistic light, as scattered reflections of a (...) more unified underlying reality. (shrink)

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 by (...) the work of J. Dewey and J.K. Feibleman are proposed in an effort to develop a coherent ontological and methodological semantics. (shrink)

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, for (...) all forms of holism, and irrespective of how language learning is understood, semantic holism is conducive to language learning. The paper has three main parts. In the first, I demonstrate with the use of a simple formal system, that the form of holism that generates the problem that Dummett draws attention to is really decomposable into three distinct components, each of which is necessary for the problem to arise. In the second part, I demonstrate that even Dummett’s strong form of holism is compatible with one natural way in which to understand the incremental nature of language learning. In the third part, I outline the reasons why all forms of holism are conducive to language learning and offer two ways in which this general fact can be spelled out precisely. I end the paper by addressing some possible objections, and in doing so I draw attention to some affinities between semantic holism and the principle of compositionality, a semantic principle which has long been assumed to be conducive to language learning. (shrink)

The aim of my paper is to describe and evaluate different conceptions of holism in Ludwig Wittgenstein’s Tractatus Logico-Philosophicus. I distinguish three readings of holistic elements in this work: i) Minimal Holism (E. Anscombe, M. Black, D. Pears); ii) Moderate Holism (J. Conant, C. Diamond, G. Ryle); and iii) Radical Holism (G. Bar-Elli, M. Kremer, P. Livingston). The conclusion is that the most viable option is Moderate Holism since it embraces the logico-syntactical notion of use, rejects an anachronistic interpretation (...) of Tractatarian ontology and allows us to see that the holistic elements are complementary to the initial atomism of the work. Moreover, I point to the consequences of the topic for the overall reading of Wittgenstein’s early and late work. (shrink)

This paper focuses on the question of What kind of engineering ethics (EE) is needed to develop holistic engineers who can practice and promote the principles of sustainable development? -/- It is argued that, given the existence of other models, an approach to EE, as argued for at EESD 2016, centred on “training engineers for handling ethical dilemmas in sustainability contexts” (Lundqvist and Svanstrom 2016) is inadequate to address the sustainability challenge facing engineers.. We contend that while EE is (...) now a diverse and fragmented field sociological tools can be used to understand this diversity. A framework is offered for understanding different approaches. This is used as the basis for arguing for a more extended and broad approach which allows us to focus on the relationship between social structure and human action and the need for “adequate social institutions and structures” (Becker 2012: 28) to enable ethical action. Thus engineers not should only understand the constraints and enablers emanating from the environments in which they work but can also strive for change in these environments. (shrink)

This paper draws upon the works of Wilfred Sellars, Jerry Fodor, and Ruth Millikan to argue against epistemological holism and conceptual holism. In the first section, I content that contrary to confirmation holism, there are individual beliefs ("basic beliefs") that receive nondoxastic/noninferential warrant. In the earliest stages of cognitive development, modular processes produce basic beliefs about how things are. The disadvantage of this type of basic belief is that the person may possess information that should have defeated the belief but (...) that was not taken into account in the module's operations. For this reason, at more advanced stages of cognitive development, basic beliefs concern how things appear to be. These appearance beliefs are not formed holistically but should be checked against background beliefs before the person infers how things are. In the second section, I argue against functional-role/inferential-role semantics. Championing teleosemantics, I argue that many concepts' meanings are not determined by the meanings of other concepts. Rather, many concepts are skills of knowing how to identify of what the concept is. These skills can be developed independently of other beliefs or skills and are, in an important sense, theory-neutral. (shrink)

Michael Weisberg’s account of scientific models concentrates on the ways in which models are similar to their targets. He intends not merely to explain what similarity consists in, but also to capture similarity judgments made by scientists. In order to scrutinize whether his account fulfills this goal, I outline one common way in which scientists judge whether a model is similar enough to its target, namely maximum likelihood estimation method. Then I consider whether Weisberg’s account could capture the judgments involved (...) in this practice. I argue that his account fails for three reasons. First, his account is simply too abstract to capture what is going on in MLE. Second, it implies an atomistic conception of similarity, while MLE operates in a holistic manner. Third, Weisberg’s atomistic conception of similarity can be traced back to a problematic set-theoretic approach to the structure of models. Finally, I tentatively suggest how these problems might be solved by a holistic approach in which models and targets are compared in a non-set-theoretic fashion. (shrink)

Quantum mechanics seems to portray nature as nonseparable, in the sense that it allows spatiotemporally separated entities to have states that cannot be fully specified without reference to each other. This is often said to implicate some form of “holism.” We aim to clarify what this means, and why this seems plausible. Our core idea is that the best explanation for nonseparability is a “common ground” explanation, which casts nonseparable entities in a holistic light, as scattered reflections of a (...) more unified underlying reality. (shrink)