" Those who study the fear system aren't called "reductionistic.
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This isn't reductionistic; I was just trying to explain part of a vast complex system.
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"To look at straying simply in terms of its ravages is not only reductionistic but also unhelpful," she writes.
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"We almost coined internally a new term because we felt 'video call' was too reductionistic of the experience, it's more about the sense of being together," Camargo says.
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There are also a few half-hearted attempts to make Anne's story relevant to 21st-century female readers, reductionistic moments that undercut what is otherwise an engaging work of storytelling and scholarship.
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In place of what she saw as their constricted, "reductionistic" worldview, she proposed a holistic approach in which "many maps" — that is, varied ways of looking at life — are used to get to the nub of what is real.
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It has existed since marriage was invented — so too, the taboo against it — and it is treated in the most reductionistic, black-and-white, victim-perpetrator model, something that affects almost half the population worldwide, in every model of marriage.
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As Ley said, "The social reaction to Weiner is more revealing of our social fear of sex, violations of monogamy, and technology, and our lack of ability to consider these complex issues in a world that wants simplistic, reductionistic answers like 'he's an addict.'"
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This reductionistic and lawless view confuses what a majority of the House could get away with, if there is no judicial review, and what the mandated duty of all House members is, which is to support, defend, and apply the Constitution as written, not as it can be stretched to fit the actions of an opposition or controversial president.
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Adams: I think the only challenge for me, in looking at some of the photos that had people in them, whether they were cis or trans, for that matter—when you have this disembodied torso, or arm, hands, or hips, and the face isn't included, it feels very reductionistic, and it seems like it's sending out a message that trans people are ashamed, somehow, because we don't show our face.
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Rashevsky's relational approach represents a radical departure from reductionistic approaches, and it has greatly influenced the work of his student Robert Rosen.
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Wadebridge Ecological Centre, 1988. Goldsmith was also a critic of neo-Darwinism. He claimed that it is a reductionist theory and that if you understand evolution, it is necessary to "abandon the reductionistic and mechanistic paradigm of science".The Ecologist Vol.
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III, pp. 236-248, and Cottingham, Cartesian Reflections, ch. 9. Cottingham has also argued that Descartes’s view of animals as ‘machines’ does not have the reductionistic implications commonly supposed.Cottingham, John, ‘A Brute to the Brutes? Descartes’ Treatment of Animals’, Philosophy Vol.
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A corollary idea is that Christian belief can consciously and consistently guide philosophical and other theoretical work. For example, neocalvinists hold that the idea of creation by God entails a firm distinction between Creator and creature, and that various kinds of (Divinely established) laws govern reality, and this requires a non- reductionistic theoretical account of the created order.
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A population of bees shimmers in response to a predator. Biological organization is the hierarchy of complex biological structures and systems that define life using a reductionistic approach. The traditional hierarchy, as detailed below, extends from atoms to biospheres. The higher levels of this scheme are often referred to as an ecological organization concept, or as the field, hierarchical ecology.
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During > rare jaunts from the house, I visually fit cars and trees and people > together. [...] The Tetris effect is a biochemical, reductionistic metaphor, > if you will, for curiosity, invention, the creative urge. To fit shapes > together is to organize, to build, to make deals, to fix, to understand, to > fold sheets. All of our mental activities are analogous, each as potentially > addictive as the next.
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Strozier 2001, p. 249. For Freud, rage was a biological given that one needed to learn to curb. For him, wars, intolerance and repression were caused by a regression to a more primitive psychological level of the drives, from which our egos are separated only by a thin layer of civilization. For Kohut, neither the history nor the human soul could be explained by such reductionistic formulae.
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Few mathematicians are typically concerned on a daily, working basis over logicism, formalism or any other philosophical position. Instead, their primary concern is that the mathematical enterprise as a whole always remains productive. Typically, they see this as ensured by remaining open-minded, practical and busy; as potentially threatened by becoming overly-ideological, fanatically reductionistic or lazy. Such a view has also been expressed by some well-known physicists.
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The Brisker method, or Brisker derech, is a reductionistic approach to Talmud study innovated by Rabbi Chaim Soloveitchik of Brisk (Brest, Belarus), as opposed to the traditional approach which was rather holistic. It has since become popular and spread to yeshivas around the world. The Brisker method is also known as the "conceptual" approach to Talmud study, and is often referred to simply as lomdus (lit. "analytical study").
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In the late 19th century another trend in Talmud study arose. Rabbi Hayyim Soloveitchik (1853–1918) of Brisk (Brest-Litovsk) developed and refined this style of study. Brisker method involves a reductionistic analysis of rabbinic arguments within the Talmud or among the Rishonim, explaining the differing opinions by placing them within a categorical structure. The Brisker method is highly analytical and is often criticized as being a modern-day version of pilpul.
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But the sheep-goat effect suggests that the differences run deeper > than mere interpretation: one's attitudes toward psi affects the likelihood > that such phenomena will occur in the first place. The more an individual > harbors a reductionistic view of the world, the less chance such phenomena > will emerge (let alone be witnessed by them); the more one is interested in > interconnectedness, and open to psi experiences, the more likely the world > will "respond" by creating such experiences.
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Twentieth century philosophy has been characterized by the introduction of and emphasis on the importance of relations, whether in symbolic logic, in phenomenology, or in metaphysics. William Wimsatt has suggested that the number of terms in the relations considered distinguishes reductionism from holism. Reductionistic explanations claim that two or at most three term relations are sufficient to account for the system's behavior. At the other extreme the system could be considered as a single ten to the twenty-sixth term relation, for instance.
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Kantor was also heavily impressed by the development of relativity theory in physics. It was from these two sources, as well as from his historical inquiry, that Kantor devoted himself to the creation of a naturalistic system in psychology. Kantor saw a similar goal in the recently developed school of behaviorism, although he saw it as reductionistic and simplistic, and not completely separated from mentalism. His conclusion was that in order to do so, behaviorism had to embrace a field orientation.
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Our pursuit of self-set ideals such as truth and justice transforms our understanding of the world. The reductionistic attempt to reduce higher-level realities into lower-level realities generates what Polanyi calls a moral inversion, in which the higher is rejected with moral passion. Polanyi identifies it as a pathology of the modern mind and traces its origins to a false conception of knowledge; although it is relatively harmless in the formal sciences, that pathology generates nihilism in the humanities. Polanyi considered Marxism an example of moral inversion.
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"Classic Twentieth-Century Theorist of the Study of Religion: Defending the Inner Sanctum of Religious Experience or Storming It." Pages 176–209 in Thinking About Religion: An Historical Introduction to Theories of Religion. Malden: Blackwell, 2006. Sigmund Freud held that religion is nothing more than an illusion, or even a mental illness, and Marx claimed that religion is "the sigh of the oppressed," and the opium of the people providing only "the illusory happiness of the people," thus providing two influential examples of reductionistic views against the idea of religion.
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The grim perspective of childhood history is known from other sources, e.g. Edward Shorter's The Making of the Modern Family and Lawrence Stone's The Family, Sex and Marriage in England 1500-1800. However, deMause received criticism for his repeated, detailed descriptions on childhood atrocities: > The reader is doubtless already familiar with examples of these > psychohistorical "abuses." There is a significant difference, however, > between the well-meaning and serious, if perhaps simplistic and > reductionistic, attempt to understand the psychological in history and the > psychohistorical expose that can at times verge on historical pornography.
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"Introduction to Metaphysics" (French: "Introduction à la Métaphysique") is a 1903 essay about the concept of reality by Henri Bergson. For Bergson, reality occurs not in a series of discrete states but as a process similar to that described by process philosophy or the Greek philosopher Heraclitus. Reality is fluid and cannot be completely understood through reductionistic analysis, which he said "implies that we go around an object", gaining knowledge from various perspectives which are relative. Instead, reality can be grasped absolutely only through intuition, which Bergson expressed as "entering into" the object.
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Fujimura is a recipient of 2014 American Academy of Religion's "Religion and Arts Award". He is also a Senior Fellow at The Trinity Forum. Fujimura received 2016 Aldersgate Prize, which "celebrates the outstanding achievement of an author whose scholarly inquiry challenges reductionistic trends in academia by yielding a broad, integrative analysis of life's complexities and shedding fresh light on ultimate questions that enliven Christian conceptions of human flourishing", for his "Silence and Beauty" book on Shusaku Endo. Fujimura was a special advisor for Martin Scorsese on "Silence" production.
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Religious reductionism generally attempts to explain religion by explaining it in terms of nonreligious causes. A few examples of reductionistic explanations for the presence of religion are: that religion can be reduced to humanity's conceptions of right and wrong, that religion is fundamentally a primitive attempt at controlling our environments, that religion is a way to explain the existence of a physical world, and that religion confers an enhanced survivability for members of a group and so is reinforced by natural selection. Anthropologists Edward Burnett Tylor and James George Frazer employed some religious reductionist arguments.Strenski, Ivan.
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Although it does not actually mention the word "qualia", Thomas Nagel's paper "What Is it Like to Be a Bat?" is often cited in debates over qualia. Nagel argues that consciousness has an essentially subjective character, a what-it-is-like aspect. He states that "an organism has conscious mental states if and only if there is something that it is like to be that organism—something it is like for the organism." Nagel also suggests that the subjective aspect of the mind may not ever be sufficiently accounted for by the objective methods of reductionistic science.
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Capra advocates that Western culture abandon conventional linear thought and the mechanistic views of Descartes. Critiquing the reductionistic Cartesian view that everything can be studied in parts to understand the whole, he encourages a holistic approach. In The Web of Life, Capra focuses on systemic information generated by the relationships among all parts as a significant additional factor in understanding the character of the whole, emphasizing the web-like structure of all systems and the interconnectedness of all parts. He is a founding director of the Center for Ecoliteracy located in Berkeley, California, which promotes ecology and systems thinking in primary and secondary education.
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Therapist Paula Hall for The Huffington Post was asked about NoFap claims of "physical health benefits mentioned including renewed energy, greater focus, concentration, and better sleep" and responded "there is little medical evidence for any of these changes". Therapist Robert Weiss for The Huffington Post sees NoFap as part of a tech backlash. The endeavor has also been criticized as generating embarrassing side effects such as prolonged or unwanted erections in men or an excessive libido. Psychologist David J. Ley wrote: "I'm not in opposition to them, but I do think their ideas are simplistic, naive and promote a sad, reductionistic and distorted view of male sexuality and masculinity".
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In some branches of psychology, depending on school of thought, a physical object has physical properties, as compared to mental objects. In (reductionistic) behaviorism, objects and their properties are the (only) meaningful objects of study. While in the modern day behavioral psychotherapy it is still only the means for goal oriented behavior modifications, in Body Psychotherapy it is not a means only anymore, but its felt sense is a goal of its own. In cognitive psychology, physical bodies as they occur in biology are studied in order to understand the mind, which may not be a physical body, as in functionalist schools of thought.
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Henry David Thoreau, 1856 Ralph Waldo Emerson, ca. 1857 Transcendentalism in the United States was marked by an emphasis on subjective experience, and can be viewed as a reaction against modernism and intellectualism in general and the mechanistic, reductionistic worldview in particular. Transcendentalism is marked by the holistic belief in an ideal spiritual state that 'transcends' the physical and empirical, and this perfect state can only be attained by one's own intuition and personal reflection, as opposed to either industrial progress and scientific advancement or the principles and prescriptions of traditional, organized religion. The most notable transcendentalist writers include Ralph Waldo Emerson, Henry David Thoreau, and Margaret Fuller.
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Although traditional uses of psychological theory in the study of ancient texts have sought to generate a complete psychoanalysis of scriptural writers, there has always been the hindrance of temporal and cultural distance between the analyst and analysand. Psychological biblical criticism best serves not as a reductionistic tool, but as another heuristic for use alongside traditional methods of historical and cultural criticism, illuminating aspects of purpose and meaning in the language and cognition of texts (Kille, 2001: 22–23; 2004: 23–25). In essence, a study of the world behind the text involves such questions as "... what makes them write the way they do and what realities, truths, and insights they want to share with us." (Rollins, 1983: 99).
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In a 1998 response to Gerald Larson's review, Kripal denied the critic's claims that his final conclusions were monocausally reductive, saying that Larson had seriously misunderstood him, as in Kali's Child he had adopted a "nondual methodology" and expressed "consistent rejection of Freudian reductionism". Kripal argued that Larson lifted a few lines out of context to show that Kripal's concluding analysis was a "reductionistic reading". for Larson's suggestion that he should have "vetted" the text to the Ramakrishna Mission before publishing it, Kripal cited Christopher Isherwood, who wrote in 1981 that "there were limits" to what he could say in Ramakrishna and His DisciplesChristopher Isherwood (1965), Ramakrishna and His Disciples. Simon and Schuster.
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Hieronymus Bosch's Ascent of the Blessed depicts a tunnel of light and spiritual figures, often described in reports of near-death experiences. Reductionistic and eliminative materialistic approaches, for example the Multiple Drafts Model, hold that consciousness can be wholly explained by neuroscience through the workings of the brain and its neurons, thus adhering to biological naturalism. On the other hand, some scientists, like Andrei Linde, have considered that consciousness, like spacetime, might have its own intrinsic degrees of freedom, and that one's perceptions may be as real as (or even more real than) material objects. Hypotheses of consciousness and spacetime explain consciousness in describing a "space of conscious elements", often encompassing a number of extra dimensions.
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The 1619 Project received positive reviews by Alexandria Neason in the Columbia Journalism Review, and by Ellen McGirt in Fortune magazine, which declared the project "wide-reaching and collaborative, unflinching, and insightful" and a "dramatic and necessary corrective to the fundamental lie of the American origin story." Andrew Sullivan critiqued the project as an important perspective that needed to be heard, but one presented in a biased way under the guise of objectivity. Writing in The Week, Damon Linkler found the 1619 Project's treatment of history "sensationalistic, reductionistic, and tendentious." Timothy Sandefur deemed the project's goal as worthy, but observed that the articles persistently went wrong trying to connect everything with slavery.
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Nature and gardens were relegated to the beautification of entrances; small "pocket" areas were used as focal points; sidewalks and even parking areas. In response to the reductionistic scope of the biomedical model, several medical researchers and scientists such as George Engel strongly believed that "…a medical model must also take into account the patient, the social context in which he lives, and the complementary system devised by society to deal with the disruptive effects of illness, that is, the physical role and the health care system. This requires a biopsychosocial model."George L. Engel, "The Need for a New Medical Model: A Challenge for Biomedicine", Science, New Series, American Association for the Advancement of Science, Vol. 196, No. 4286, 1977, pp. 129-136.
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Traditionally, psychology was taught in the Western context, reflecting the norms, values, and data of those particular regions. Increasing awareness that this psychology does not sufficiently address culturally specific as well as global issues and therefore does not fully apply to some cultures has led to the call for indigenous psychologies, or at least an alternative psychology to the mainstream, reductionistic paradigm which may be applied to most, if not all, cultures (Kim, Yang, & Hwang, 2006). Prominent centers of indigenous psychology include Mexico, the Philippines, South Korea, and Taiwan. Moreover, the increasing inclusion of globally collected data of psychological relevance is gradually undermining the traditionally ethnocentric nature of psychology as taught in the United States and elsewhere in the West (e.g.
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Like Schneider, other anthropologists of kinship have largely rejected sociobiological accounts of human social patterns as being both reductionistic and also empirically incompatible with ethnographic data on human kinship. Notably, Marshall Sahlins strongly critiqued the sociobiological approach through reviews of ethnographies in his 1976 The Use and Abuse of Biology noting that for humans "the categories of 'near' and 'distant' [kin] vary independently of consanguinal distance and that these categories organize actual social practice" (p. 112). Independently from anthropology, biologists studying organisms' social behaviours and relationships have been interested to understand under what conditions significant social behaviors can evolve to become a typical feature of a species (see inclusive fitness theory). Because complex social relationships and cohesive social groups are common not only to humans, but also to most primates, biologists maintain that these biological theories of sociality should in principle be generally applicable.
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The Romantics argued that the Enlightenment was reductionistic insofar as it had largely ignored the forces of imagination, mystery, and sentiment. In France, Enlightenment was based in the salons and culminated in the great Encyclopédie (1751–72) edited by Denis Diderot (1713–1784) and (until 1759) Jean le Rond d'Alembert (1717–1783) with contributions by hundreds of leading intellectuals who were called philosophes, notably Voltaire (1694–1778), Rousseau (1712–1778) and Montesquieu (1689–1755). Some 25,000 copies of the 35 volume encyclopedia were sold, half of them outside France. These new intellectual strains would spread to urban centres across Europe, notably England, Scotland, the German states, the Netherlands, Poland, Russia, Italy, Austria, and Spain, as well as Britain's American colonies. The political ideals of the Enlightenment influenced the American Declaration of Independence, the United States Bill of Rights, the French Declaration of the Rights of Man and of the Citizen, and the Polish–Lithuanian Constitution of 3 May 1791.
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His argument is that the attempt to define the entire Reformed tradition in terms of the thought of Calvin is a historical error, inasmuch as Calvin was one of several second generation codifiers of the tradition and inasmuch as the tradition itself was, early on, rather diverse and variegated. The "Calvin against the Calvinists" thesis tended to claim in a rather reductionistic way that Calvin was a "christocentric" theologian in contrast to later Reformed thinkers who had developed a radical predestinarian or deterministic metaphysics. By contrast Muller has argued that the later Reformed thinkers did not develop a predestinarian system but instead understood theology in terms of a series of biblically and traditionally based loci or topics. Their thought does differ in places from Calvin's, but the differences are to be explained on the basis of other sources of the Reformed tradition, such as the thought of Martin Bucer, Heinrich Bullinger, Peter Martyr Vermigli, and others, on the basis of alterations in debate and historical context.
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Throughout these different intentionalities, though they have different structures and different ways of being "about" the object, an object is still constituted as the identical object; consciousness is directed at the same intentional object in direct perception as it is in the immediately following retention of this object and the eventual remembering of it. Though many of the phenomenological methods involve various reductions, phenomenology is, in essence, anti-reductionistic; the reductions are mere tools to better understand and describe the workings of consciousness, not to reduce any phenomenon to these descriptions. In other words, when a reference is made to a thing's essence or idea, or when the constitution of an identical coherent thing is specified by describing what one "really" sees as being only these sides and aspects, these surfaces, it does not mean that the thing is only and exclusively what is described here: the ultimate goal of these reductions is to understand how these different aspects are constituted into the actual thing as experienced by the person experiencing it. Phenomenology is a direct reaction to the psychologism and physicalism of Husserl's time.
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