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Holism vs. Reductionism Research Paper
Holism vs. Reductionism
Introduction
Holistic thinking is a way of thinking that is skewed to wholeness with an inclination for systems to produce complex wholes that have properties merged from parts (Jackson, 2003). Reductionism is the tendency to reduce complex to simple and studying the parts of the whole (Wilmsatt, 2006). The two thinking systems have varied application in various fields with arguably different results.
The debate as to which system is better as been on. This paper seeks to contribute to the knowledge of the two systems by looking into definitions and applicability. Further, the disadvantages and advantages of both systems are discussed.
Discussion
Holism thinking prefers the study of wholes rather than parts, which is preferred by reductionist thinking (Baranoff, 2004). In solution seeking, holistic system does not break organizations into segments in order to provide remedies but rather concentrates its attention at the organization level to provide a solution that will ensure the parts of the organization function seamlessly as one. It provides solution from the point of view that the organization has a system subsystem and suprasystems and any one change will affect them all as they are integrated (Jackson, 2003).
Reductionism is of the views that parts of an organization as vital. In this light, when seeking solution, reductionism identifies the parts, understands the problems within the parts as it works up the organization. The downside of this approach is that the whole has a different dimension that is different from the parts because the whole is an amalgamation of parts, which affect one another through complex associations. Once merged, the parts seem to be deriving meaning from the whole. As in real life, a living being gives meaning to the liver, brain kidney and other body parts, not other way round.
Holism gives more meaning to the whole by considering that a system is more than the sum of its parts. Holistic thinking is more interested in the networks and association between parts but in how they join to give rise to and by extension uphold in the entity as whole (Thomaz & Miguel, 2000). In giving more meaning to the ‘whole’, holism seems to devalue the parts while on the other reductionism considers the parts as wholes within the whole.
For example in engineering, by seeing things holistically, a scientist views the multi-scale perspective, and possesses the ability to understands the relationships generating by combining different parts of a system with a overarching ethical outline for comprehending the human intersection with engineered systems (Russel and Peters, 2003). Flexibility, creativity in thinking, brawny business sense, good formal and informal communication skills, ability to identify with others, and the capacity for lifelong learning are other traits of a holistic thinking system.
Hudson (2006) favors holistic to reductionism is determining new interventions in healthcare service delivery system. Hudson observes that all stakeholders should be involved in the change process and encouraged to give ideas how the whole delivery system should operate as opposed to thinking their own service delivery. Kellam, Maher, & Peters (2008) posit that a holistic thinker possesses an understanding and awareness of the inter-associations beyond their area of expertise. They are aware of ethical, economical, environmental, social, cultural and global relationships that are connected to their areas of concern and any decision will be made after incorporating all the factors.
Reductionism involves disaggregation stepwise refinement and breaking down the problem. In this light, reductionism tends to understand the problem rather than providing the solution (Natke & Cempel, 2000). In the process, the individual sub problems end up acquiring unique solutions with no association to other parts of the system. It suffices to say that the in seeking solutions or understanding, reductionism is a bottom up approach while holistic is top down approach
From a holistic point of view, one sees a system or an organism as a whole not as connected parts which is a major advantage (McEntire & Fuller, 2002). However, the downside of this is the unpredictability and lack of definitiveness of systems from a holistic understanding as noted in the chaos theory. By reducing a problem into its parts, it makes it easier to understand because there is less to consider as opposed to a holistic approach. Reductionism pins specific problems as originating from specified parts rather than considering all factors then deciding which contributes to the problem as is taken by holistic understanding (Jackson, 2003). Reductionism makes simple concepts easier to test, as only parts are studies unlike holism where concepts that affect are given more meaning.
In scientific approaches, reductionism works best than holism because it is easier to perform controlled laboratory experiments that on the parts of a system. By reducing a problem to its parts, one is able to provide explanations in the most basic level and less likely to be inaccurate and subjective (Natke &Cempel, 2000). Not all problems can be solved by disaggregating them. Reductionism tends to break down complex problems into too simplistic explanations. In the process, causal factors to the whole system are ignored and the understanding of the resultant associations of parts is missed. In this light, the main advantage of holism is that it paints an understanding of the whole picture. It provides an explanation of higher level as it considers the interactions of the parts of system or an organism.
By taking the system as a whole there are chances of inaccuracy, as many assumption will be made as per the exact effect or contribution of a specific part. It suffices to say, solutions that are not holistic give weight to segments of the organizations as opposed to the whole. Non-holistic solutions fail to consider that by maximizing performance of one component of organization damage will be cause to other neglected parts, which affect the aggregate outcome (Jackson, 2003).
Conclusion
Holistic thinking gives more meaning to the whole while reductionism is of the view parts is more meaningful. In the holistic approach, there is diminutive need to understand individual parts of a system as long as there is an understanding of the system as a whole Holism and reductionism are inseparable
In holistic thinking, one attempts to understand parts of the system by first understanding the system as a whole. On the other hand, reductionism involves understanding of the parts first in an attempt to derive a holistic understanding. It suffices to say the two thinking systems are inseparable. No system will sufficiently function with an application of either holism or reductionism. An amalgamation of the two will work best.
References
Baranoff , E .(2004), Risk Management. A Focus on a More Holistic Approach
Three Years After September 11, Journal of Insurance Regulation, 22(4), 71-81
Hudson, B. (2006). Whole Systems Working : A Guide and Discussion Paper. Care Services
Improvement Partnership, Integrated Care Network retrieved from http://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&ved=0CCsQFjAA&url=http%3A%2F%2Flx.iriss.org.uk%2Fsites%2Fdefault%2Ffiles%2Fresources%2FICN_Whole_Systems.pdf&ei=mTrhUdLpA6rx4QS52IDADg&usg=AFQjCNEAv7WyT2d21DM8l3lgCCGej8yKBg&bvm=bv.48705608,d.bGE on 13 July 2013
Jackson, M.C. (2003). Systems Thinking : Creative Holism for Managers. Wiley, Chichester.
Thomaz, W., Miguel, P. C. (2001) .Reductionism and complex thinking during ERP
Implementations. Business Process Management Journal, 7 (5), 387 – 393
Kellam, N. N., Maher, M. A., & Peters, W. H. (2008). The faculty perspective on holistic and
systems thinking in American and Australian mechanical engineering programmes. European Journal Of Engineering Education, 33(1), 45-57
McEntire, D. A., Fuller, C. (2002). The need for a holistic approach: an examination from
The El nino disasters in Peru. Disaster Prevention and Management, 11(2),
128-140
Natke, H. G., Cempel, C. (2000). Model-based diagnosis of systems emphasizing a holistic
Approach, International journal of Systems Science, 31(11) 1497-1504
Russell, J.A., & Peters, W. H. 2003). A macro-ethic for engineering. Proceedings of the 2003
American Society of Engineering Education Annual Conference and Exposition June 22–25, 2003, Tennesee. American Society for Engineering Education.
Wilmsatt, W., C. (2006). Reductionism and heuristic: Making reductionism honest. Philosophy
University of Chicago. Retrieved from http://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&ved=0CCkQFjAA&url=http%3A%2F%2Fphilosophy.uchicago.edu%2Ffaculty%2Ffiles%2Fwimsatt%2FWimsatt-reductionism.pdf&ei=QTjhUZyYM-n_4QTBkIDgCQ&usg=AFQjCNG6_4RTLjhICKvteSU4oDi1GzBLrQ&bvm=bv.48705608,d.bGE on 13 July 2013
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Aristotle’s Idea on Leading a Good Life and That of Happiness
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Aristotle’s Idea on Leading a Good Life and That of Happiness
Philosophers always play an essential role in trying to explain and give reflections on day to day events. Philosophies always take the belief and logic direction. Among major philosophes who are remembered to date is Aristotle. Aristotle is an ancient Greek philosopher who contributed much to the idea of morality and ethics. In doing so he defined what it means to leave a good life. He also gave his views on living well and leading the good life. In this paper, I will major on Aristotle’s ideas on leading the good life and opinions on happiness as part of a good life.
Aristotle’s ideas on living a good life start with explanations of ends and means that are when someone wants a house; the house is the end and the way he or she will acquire it is the means. One can obtain a house through stealing, buying or borrowing, it is these ways that determine the good life. Getting the house means one has to get a family or house help which implies that it one end drives someone to another end. Also in the house, one has to buy food furniture and appliances (Homia, Wayne, and Daniel Pg.78). Such situations made Aristotle think if there is an end for something, that is he wanted to know if in human life there is an ultimate end or purpose.
Aristotle further argues that the end of every human life is to live the best life, to flourish and he generalizes this as humans have a goal of living a good life. According to Aristotle, “the end of human life is to flourish, to live well, to have a good life,” (Aristotle, W D. Ross, and Lesley pg.11). He says as we grow we tend to act more mature and act more purposefully and less aimlessly. To know what we are trying to live and do in life everyone tends to develop a purpose in life. Without a plan, we don’t know what we are trying to do or live and despite having a plan we need one that is the best to live a good life. All actions should aim at the end of living a good life which involves having a good shelter, clothing, and food. Aristotle thinks that living well is the end of every human and that no one wants to live a miserable life.
A contradiction arises where different people have their ways of a good life where to some it is materialistic for example wealth and some it is intrinsic such as power. People have different desires thus different plans on how to live well. Aristotle answers this differences by saying that we all have different desires. Acquired desires are different between individuals where they correspond to our wants while natural desires are nearly the same for all people and correspond to our needs. With this idea, Aristotle states that I quote, “the good life consists in the possession, throughout a lifetime, of all those things that are good for us,” (Aristotle, pg. 43). According to Aristotle, natural desires are the things that are good to us whether we like it or not and these are the real goods whereas acquired desires appear good to us when we need them thus they are apparent goods. Regardless of their differences, our desires lead to a good life.
Good habits and moral character shape the good life. Aristotle tells us that developing moral character is one way to create a gap between knowledge of the good life and living it. Developing good habits is what shapes character, and we can get this through making rational decisions such as avoiding excessive drinking and habitually studying hard (Aristotle, W D. Ross, and Lesley pg. 31). The habit of making good choices ensures we live well unlike bad choices which can lead to living a mediocre life. From Aristotle’s idea, we can say that we need to develop good morals and habits to help us get what is best for us unlike bad morals which lead us to things that are far away from being good (Cottingham, pg12).
Aristotle also against leaving everything to good luck. We shape our lives and not through luck even though it exists. I quote from his book “to turn what is greatest and best over to luck would strike too false a note,”(Aristotle pg44). If we say everything is by good luck, then everything that humans desired or need would be out of control. Despite him urging against lady luck, Aristotle also supported the fact that luck played a role in leading to a good life. He tells us the, I quote, “most people suppose that the eudemon [benevolent spirit] life is a fortunate life, for without these external gods who control of luck. It would be impossible to enjoy a ‘good life!” (Homia, Wayne, and Daniel Pg.78) this shows that luck did play a role in leading a good life, but we should not depend on luck but develop habits and values that will drive us towards achieving a good life.
Aristotle gives an exception of people and things that could not lead a good life. Children were exempted from this since they were young and had less knowledge on how to practice intellectual values and virtues. Also, in the ancient Greek, the lower class, slaves and the women were not in a position to choose to lead a good life since they could not make independent choices (Cottingham, pg.56). They had a very little chance of practicing their virtues. The reason for animals not being included in the good life is because they were not in a position to make rational decisions. The sick people were not in a place to lead the good life since they could find it had to adjust to the desires of the healthy people. Generally, those excluded from good life by Aristotle had issues that were out of their control.
Further, he tells us that through leading contemplative lives, one attains happiness or good life. . He talks about eudemonia as the good demons which makes life choice worthy and self-sufficient. A complete life is the best since it automatically brings happiness. Life of completion is considered as best by Aristotle as it the source of perfect happiness. Contemplation is indeed good which can have the best outcomes by not relying on other people to make one happy. A life of contemplation is low life with fewer needs. Contemplation helps one achieve good virtues of highest degree such as self-consciousness (Kazez, Jean pg. 88). As believers., everyone was created in the image of God who wants us to lead good lives full of good virtues
In conclusion, we should all aim at being happy through doing what is good. We all desire to live well; thus we need to practice what is good and have goals in our lives. Goals act as a driving force toward getting the desired life. Cultivating our habits increases our chances of having a good life. There is happiness in good life unlike living a life that you did not want, one will always be sad thus we should still practice good habits that lead us to the best life.
Work Cited
Aristotle, W D. Ross, and Lesley Brown. The Nicomachean Ethics. Oxford: Oxford University Press, 2009. Internet resource.
Aristotle, New Translation of the Nichomachean Ethics of Aristotle. Read Books Ltd, 2013.
Cottingham, John. Philosophy and the Good Life: Reason and the Passions in Greek, Cartesian, and Psychoanalytic Ethics. Cambridge, U.K: Cambridge University Press, 1998. Internet resource.
Ellsberg, Robert. Modern Spiritual Masters: Writings on Contemplation and Compassion. Maryknoll, NY: Orbis Books, 2008.
Homiak, Marcia, Wayne J. Pond, and Daniel Gunn. Aristotle and the Good Life. Research Triangle Park, N.C: National Humanities Center, 1989. Sound recording.
Kazez, Jean. The Weight of Things: Philosophy and the Good Life. Malden, MA: Blackwell Pub, 2007.
YOUNG, MARK A. Negotiating the Good Life: Aristotle and the Civil Society. S.l.: ROUTLEDGE, 2017
Aristotle’s Distributive and corrective justice.
Aristotle’s Distributive and corrective justice.
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Aristotle’s Distributive and corrective justice.
Aristotle’s version of corrective justice describes the method of private law relationship.it explains more about what justice permits or requires when someone has been denied a good that they deserve. For fairness to be attained in corrective justice, proportional reciprocity has to be embraced Consequently, Aristotle describes distributive justice as the one that focuses on a fair distribution of burdens and benefits of social cooperation in a group of people with competing needs and claims are relatively equal.in this case, since the persons are equals, their shares should be equal. Generally, all forms of justice lead to fairness (Rawls, J. 2020). A person can have a share that is fair and unfair in comparison with another person’s share since a fair share does not always mean an equal share.
Our criminal justice system has embraced Aristotle’s version of corrective and distributive justice in its rulings. When a dispute arises or when one feels that they have been denied what they lawfully deserve or what they have acquired through their hard work, a judge is involved. The main purpose of the judge is always to restore equilibrium between the parties. The party with the unfair gain is deprived of what is not theirs and it is given to the other party (Morrison, A. 2019). This has led to equality and fairness. Also, when giving punishments to criminals, those with similar crimes often are given similar punishments and hence the idea of fairness in judgments. the punishments are also given following the type of crime and the times the crime has been repeated.
References.
Morrison, A. (2019). Contributive justice: Social class and graduate employment in the UK. Journal of education and work, 32(4), 335-346. Retrieved from https://youtu.be/HOCTHVCkm90Rawls, J. (2020). A theory of justice. Harvard university press.
