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This paper argues that all scientific research is framed by one of two organizing principles that underpin and shape almost every aspect of scientific research as well as nonscientific inquiry. The most commonly employed principle within mainstream science is content determines content. This is a closed, circular principle that is usually unstated within hypotheses but plays a major role in developing methodologies and arriving at conclusions. The second more open principle is context determines content. This principle represents the implied background embedded within hypotheses. The difference between these two principles revolves around the issue of context, with the first principle closing off contexts by ignoring, erasing, or devaluing them, while the second more holistic principle explicitly takes them into account. Each of these research principles has a focus on the explicit detailed nature of 'content' while differing in relation to the source and cause of such content. We argue that the more open and holistic principle of context determines that content is superior in producing reliable evidence, results and conclusions. [ABSTRACT FROM AUTHOR]

As Pacific early career researchers (ECRs), relational interconnections and engagement are at the heart of our collective responsibilities to each other. Although we share a mutual responsibility to our research communities (in academia and industry), each Pacific ECR is unique in our field of research and genealogical connections to the Pacific. This paper engages the Indigenous story work methodology to capture, negotiate, and make meaningful links between our research experiences and relational excellence. This methodological approach reveals thematic elements of respect, responsibility, reciprocity, reverence, holism, interrelatedness, and synergy are woven throughout the paper to highlight our collective va-relationality and potential as ECRs. Our collaborative approach to defining and engaging with Pacific research creates new and innovative possibilities for Indigenous and Pacific research excellence. [ABSTRACT FROM AUTHOR]

As Pacific early career researchers (ECRs), relational interconnections and engagement are at the heart of our collective responsibilities to each other. Although we share a mutual responsibility to our research communities (in academia and industry), each Pacific ECR is unique in our field of research and genealogical connections to the Pacific. This paper engages the Indigenous story work methodology to capture, negotiate, and make meaningful links between our research experiences and relational excellence. This methodological approach reveals thematic elements of respect, responsibility, reciprocity, reverence, holism, interrelatedness, and synergy are woven throughout the paper to highlight our collective va-relationality and potential as ECRs. Our collaborative approach to defining and engaging with Pacific research creates new and innovative possibilities for Indigenous and Pacific research excellence. [ABSTRACT FROM AUTHOR]

In the paper, I propose a novel approach to Frege's view on the principle of compositionality, its relation to the propositional holism and the formation of concepts. The main idea is to distinguish three stages of constructing a logically perfect language. At the first stage, only a sentence as a whole expresses a Thought. It is impossible to assign meaning to less complex units. This is the stage of an ordinary language. The second phase concerns the proper level of construction of a logically perfect language. We are forced to discriminate syntactic and semantic parts of sentences to account for the inference relations. We can distinguish senses and references of parts of sentences. Furthermore, it is possible here to choose between different ways of analysing the given Thought. Finally, at the third stage, every expression of the language has an unambiguous sense and this sense determines a unique reference. The logically perfect language is ready. We may view Thoughts as composed from primitive elements. Moreover, the senses of parts of a sentence correspond to the parts of a Thought, so that the structure of the sentence serves as the image of the structure of the Thought. The principle of compositionality is met and we can discern how understanding of the infinite numbers of Thoughts is possible and how languages are learnable. The main advantage of the presented view is that it allows accommodating some aspects of Frege's philosophy that are often seen as mutually incompatible. Furthermore, I submit extensive textual data in favour of the discussed views and conceptions. [ABSTRACT FROM AUTHOR]

This paper addresses the challenge for Operational Research (OR) in extending out from traditional forms of modelling towards a more relational form of modelling. The challenge comes from OR practice becoming more transformative in nature, which puts more emphasis on reflective practice, people and relationships. Staged Appreciation is proposed as an overall guiding framework and selected illustrative techniques are presented for engaging with social complexity; so-called "wicked" problems. Systems Thinking techniques, guided by Staged Appreciation add an insightful new dimension to knowledge sharing for understanding, and for reflecting upon the intricacies involved in socially complex situations. There are analytical advantages of standing apart from complexity. Staged Appreciation complements this analytical standpoint by asking analysts to take a more reflective view of their own working relationships, being more a part of the socially complex problem as well as standing apart from it. Staged Appreciation offers a reflective framework for working with Systems Thinking techniques and together they complement traditional practice. The proposal and suggestions aim to support analysts to adopt a more reflective and relational view of a complex problematic situation in order to see it "as a whole." The paper draws lessons from holism, reflective practice and subjective analysis. [ABSTRACT FROM AUTHOR]

The paper is a discussion of the original concept of Holism by Jan Christiaan Smuts. Summarizing the precepts of Holism is followed by critiques of various natural science writers. A holistic "thought experiment" offers an answer to the question: Can you remove anything from the universe, the whole? Conversely, social science writers are suggested to be unscientific and colloquial at best to their understanding of Holism, with a few exceptions. Discussion continues with new information of how Holism is a force of change. Examples are provided to include three applications. Conclusion suggests the utility of Holism for scientific inquiry. [ABSTRACT FROM AUTHOR]

Exclusive reductionism in nutritional science consists of viewing foods as only the sum of nutrients. This position paper argues that the extreme application of this paradigm since 1950 has greatly contributed to confusion about a healthy diet among consumers and to the development of chronic diseases worldwide. First, history of nutritional sciences in Western countries shows that by approximately 1850, laboratory research had mainly been conducted by reducing foods to nutrients that were interchangeable from one food to another. Second, descriptive and experimental studies show that the increased prevalence of chronic diseases mainly derive from ultra-processed foods. With such foods being representative of a final output in the degree of food processing, the relevance of reformulating food versus developing less unstructured processed foods is discussed. Third, the reductionist validation of food additives, randomized controlled trials, and food scoring is also questioned. Additionally, epidemiological studies that associate dietary patterns with the risk of chronic diseases and that aggregate approaches in nutrition, technology, food science and food scoring appear to be more adapted for nutritional recommendations in society. It is concluded that a complementary holistic perspective is needed to communicate to society about diet/food health potential and to efficiently prevent populations from chronic diseases. [ABSTRACT FROM AUTHOR]

Copyright of Person-Centered & Experiential Psychotherapies is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Holistic views of content claim that we each speak and think in distinct and idiosyncratic idiolects: although we may often entertain thoughts with similar contents, the content of our thoughts can never be type-identical. Many authors find this feature of holism problematic. Denying that two subjects can share thought content seems to lead to difficulties when it comes to providing accounts of various intersubjective phenomena, such as communication and disagreement. A common holist response is to claim that explanations of these phenomena should appeal to conceptual similarity rather than shared content. To make this approach plausible, holists must provide an account of what it is for two concepts to be similar. Fodor and Leporeargue that this cannot be done: accounts of conceptual similarity (across non-identical networks) must presuppose a robust notion of conceptual identity, and this is inconsistent with the holist's view. In this paper, I provide an account of conceptual similarity for theories of content that are both fully holistic and purely internalist. I argue that similarities between the perceptual representations that are connected to holistic networks can be used to ground comparisons of conceptual similarity without appeal to either robust conceptual identity or the external world. [ABSTRACT FROM AUTHOR]

I bring a new thesis of historical holism to bear on the well-known Mencius-Xunzi dispute about xing/性. The significance of doing so seems bi-directional: in the first direction, i.e. applying the thesis to the dispute, my reconstruction of both Mencius's and Xunzi's views aims at revealing a largely neglected but important aspect of Confucian thought. While in the second direction, whoever is otherwise convinced by the Mencian insight may find its successful reconstruction as a case of historical holism good evidence for the thesis itself, which seems ground-breaking in certain areas of contemporary analytic philosophy. The paper largely focuses on the first direction, with quite detailed exposition of key analytic elements for understanding historical holism. A notion of retrospective necessity stands out in the exposition, supporting the main idea of path-bound normativity which turns out to be, for our present case, a notion of implicit and endogenous normativity. [ABSTRACT FROM AUTHOR]

This paper examines and contrasts the Chinese notion of ‘inside-outside connectivity’ emphasized inTaijiquanstudies with French philosopher Gilles Deleuze’s concept of ‘Body without Organs.’ Pursuing this dialogue while relating this to sport redresses a lack of novel thought and linkages with contemporary thought in Chinese scholarship, and most interestingly for sport, opens new lines of inquiry that help redefine our bodies as holistic sites of performance. [ABSTRACT FROM PUBLISHER]

Family, Domestic and Sexual Violence (FDSV) is a serious problem that is hidden in plain sight among all communities around the world. Psychoanalysts and psychotherapists have listened collectively to millions of stories from our patients about their experiences of FDSV and how it has harmed them deeply and enduringly. Joye Weisel-Barth's paper, Shame and Punishment: The Case of Angie provides an excellent account of the added complexity of the recovery process from FDSV when traumatic experiences are endured concomitantly with historical, transgenerational trauma resulting from racist violence. This article considers the problem of FDSV in Australia's First Nations communities who have been the targets of extreme racist violence for over two hundred years. The ways that contemporary psychoanalysts and psychotherapists can join other professionals in providing a holistic, culturally safe, and trauma-informed system of responses to FDSV survivors are then explored. [ABSTRACT FROM AUTHOR]

These reflections, both as a presentation at OR60 in 2018 and here, in written form, stem from many years of professional life spent trying to understand the everyday real world in order to bring about positive changes in real-world situations which are taken to be problematical. This paper has two aims: firstly, to explore some of the activities which have affected the development of Operational Research (OR) as a whole during its 60-odd year history; second, to introduce work by Sir Geoffrey Vickers. This focusses on what he calls the "appreciative settings" which create, structure, and change the patterns of on-going everyday life in the human tribe. This is work which can help to illuminate OR itself as a single coherent whole. [ABSTRACT FROM AUTHOR]

This paper explores the notion of proof in clinical psychoanalysis by reconsidering an argument Freud made concerning the relation between successful psychoanalytic treatment and truth, dubbed the "Tally Argument" by the philosopher Adolf Grünbaum. I first reiterate criticisms of Grünbaum's reconstruction of this argument, which bring out the degree to which he has misunderstood Freud. I then offer my own interpretation of the argument and the reasoning that underlies its key premise. Drawing from this discussion, I explore three forms of proof, each inspired also by analogies with other disciplines. Laurence Perrine's "The Nature of Proof in the Interpretation of Poetry" stimulates my discussion of inferential proof, the relevant form of which involves proving an interpretation through a strong enough Inference to the Best Explanation. Mathematical proof stimulates my discussion of apodictic proof, of which psychoanalytic insight is a fitting example. Finally, holism in legal reasoning stimulates my discussion of holistic proof, which provides a reliable means by which therapeutic success can verify epistemic conclusions. These three forms of proof can play a crucial role in ascertaining psychoanalytic truth. [ABSTRACT FROM AUTHOR]

This paper highlights the importance to just war theory of ontological questions about the constitution of personal identity. It does so through a critical reinterpretation of Michael Walzer’s invocation of a supreme emergency exemption to the principles ofjus in bello. Walzer’s argument has been widely criticised for attaching more importance to communities than to individuals. I argue that his position normatively prioritises individuals, but is grounded in a holistic ontology. He valorises political community only because of its importance to the individuals who comprise it. On this view, each community forms a moral world and shapes individual identity. This gives individuals a highest order interest in being part of an autonomous community and makes threats to communal existence a form of moral disaster. The paper concludes that the debate about supreme emergency should engage with ontological questions, and that such engagement would mean problematising the study of what liberalism demands in international ethics. [ABSTRACT FROM AUTHOR]

This paper draws on contemporary views in personality psychology as a means for understanding people participating in sport and physical activity. Specifically, we focus on McAdams’ integrative framework [McAdams (2013). The psychological self as actor, agent, and author.Perspectives on Psychological Science,8, 272–295; McAdams & Pals (2006). A new big five: Fundamental principles for an integrative science of personality.American Psychologist,61, 204–217] and suggest this framework as potentially generative in the field of sport and exercise psychology. McAdams indicates that people can be defined through three layers of understanding, incorporating (a) dispositional traits, (b) characteristic adaptations, and (c) narrative identities. Together these layers provide a vision of the whole person – a perspective of personality rarely adopted by the sport and exercise community. The aim of this paper is to introduce scholars and practitioners to the potential benefits of embracing this whole person outlook, and to discuss the opportunities and challenges McAdams’ framework may have for advancing scholarship in sport and exercise psychology. [ABSTRACT FROM AUTHOR]

This paper argues for confirmational holism about facts and values. This position is similar to one defended by (among others) Hilary Putnam, but the argument is importantly different. Whereas Putnam et al. rely on examples of the putative entanglement of facts and values – a strategy which I suggest is vulnerable to parrying – my argument proceeds at a more general level. I argue that the explanation of action can not be separated from our practical reasoning, and for this reason, the ‘webs’ of value and fact judgments are joined in the same way that Quine holds the judgments of mathematics and natural science to be. [ABSTRACT FROM AUTHOR]

Digital nomads are portrayed as young professionals working solely in an online environment while leading a location independent and often travel reliant lifestyle where the boundaries between work, leisure and travel appear blurred. This paper aims to conceptualize the digital nomad phenomenon by establishing a definition of digital nomads. Further, it explores their motivations for adapting this lifestyle and how these are addressed in practice, and examines how work, leisure and travel are interpreted. Digital nomads aim to create a holistic lifestyle characterized by comprehensive freedom where both areas of life are regarded as equally enjoyable and do so through professional, spatial and personal freedom. Ideally, digital nomads perceive work not as an imposed obligation but regard it - much as their leisure activities - as intrinsically motivated and fulfilling. Although crucial for a positive perception of this lifestyle, travel comes with personal challenges that are considered a different type of work. [ABSTRACT FROM AUTHOR]

Copyright of Society & Leisure / Loisir & Société is the property of Taylor & Francis Ltd and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Providing an indigenous opinion on anything is a difficult task. To be sure, there is a multitude of possible indigenous responses to dominant Western philosophy. My aim in this paper is to assess dominant analytic Western philosophy in light of the general insistence of most indigenous authors that indigenous metaphysics is holistic, and to make some bold claims about both dominant Western philosophy in line with an indigenous metaphysics of holism. There will, of course, be different ways of expressing holism according to the indigenous group, but most of the literature states, as a most basic concern, that a general indigenous philosophy is concerned with the groundedness (or otherwise) of an individual as an entity related to and indivisible from the rest of the world.1 The consequences of any assertion about the holistic nature of metaphysics are vast, including for the interpretation of what is often perceived of as the antithesis: Western philosophy. [ABSTRACT FROM AUTHOR]

In recent years, many different versions of relational sociology have appeared. In this paper, I present a critical realist version developed since 1983, which is also called ‘relational theory of society’ (CRRS). It shares with the other relational sociologies the idea of avoiding both methodological individualism and holism. The main differences lie in the way social relations are defined, the kind of reality that is attributed to them, how they configure social formations, and the way in which their changes are conceived (morphogenesis and emergence). In particular, this approach is suitable to understand how the morphogenesis of society comes about through social relations, which are the connectors that mediate between agency and social structure. The generative mechanism that feeds social morphogenesis resides in the dynamic (that is, in their ways of operating) of the social relations networks that alter the social molecule constituting structures already in place. Social morphogenesis is a form of surplus of society with respect to itself. Society increases (or decreases) its potential for surplus depending on processes of valorization (or devalorization) of social relations. [ABSTRACT FROM PUBLISHER]

This article presents a new model for the development of Carl von Clausewitz's thinking on the factors that constrain warfare. The model posits three stages in his thinking that are determined by two system theoretic dimensions. The three stages are friction as a constraint on the effectiveness of the execution of military plans on paper, suspension as a constraint on the intensity of military action and political objectives as a constraint on military objectives. The two dimensions consist of an interactive perspective in the form of causal feedback loops and a holistic perspective in the form of a political system that forms the context of the military subsystem. [ABSTRACT FROM AUTHOR]

This article aims to facilitate the transition from a religious definition of spiritual literacy to a non-religious, secular one. Philosophical anthropology emphasises the spiritual dimension as an anthropological constant. However, research in various fields frequently considers its intersection with religiousness. Non-religious spirituality cultivates experiences of transcendence but does not enter into the processes of hierophany (the sacred, the holy). The term 'spiritual literacy', which emphasises that the given mode of human experience is not constant but can be intentionally cultivated, proves optimal for education even in secular environment of public schools. A spiritually literate (cultivated) personality is an individual who reflects and cultivates skills of self-reflection, who can act in relation to other people in a mode characterised by prosocial orientation and altruism, who can experience environmental sensitivity and kinship with nature, and who is capable of astonishment and amazement at experiencing transcendence in relation to the wholeness. [ABSTRACT FROM AUTHOR]

Individual differences exist among learners. Among various individual differences, cognitive styles can strongly predict learners' learning behavior. Therefore, cognitive styles are essential for the design of online learning. There are a variety of cognitive style dimensions and overlaps exist among these dimensions. In particular, Witkin's field dependence/independence and Pask's Holism/Serialism share some similarities. To this end, it is necessary to develop a framework to show overlapped behavior between these two cognitive style dimensions. To address this issue, this study used the Lag Sequential Analysis to examine the overlaps between these two cognitive style dimensions from the aspect of online learning behavior. The results from this study indicated that the overlaps mainly appear in comprehensive/local and dynamic/fixed approaches. Based on the findings of this study, we develop a framework that can support the improvement of instruction design so that the needs of different cognitive style groups can be accommodated. Accordingly, this study is an interdisciplinary work, which makes scientific contributions to three communities, i.e. human–computer interaction, digital learning and learning analytic. [ABSTRACT FROM AUTHOR]

The essay offers a critique of Hermen Kroesbergen's 2019 book titled The Language of Faith in Southern Africa: Spirit World, Power, Community, Holism. Kroesbergen holds that, far from offering additional information about reality (designation), in the African grammar of faith, references to the spirit world, power, community and holism, are in fact responses to the world (connotation): they provide a way to deal with that which cannot be explained, controlled or predicted. Special attention is given to Kroesbergen's creative account of a "material quality" of words. Three major criticisms of the book concern respectively: (a) the unfair dismissal of the role of African and Black theologies, (b) distracting references to the future of a global church considered from a distinctly Western perspective, and relatedly, (c) lack of an explicit link between Kroesbergen's personal commitment to the idea of a global church and his reflection on an African language of faith. [ABSTRACT FROM AUTHOR]

Holistic and pluralistic instructional beliefs and instructional practices in Education for Sustainable Development are often considered of high importance to foster students' competences. This mixed-method study describes the development and the validation of the Holism-Pluralism in Education for Sustainable Development questionnaire (HPESD-Q) to measure teachers' instructional beliefs and their instructional practices in ESD. The development process includes a survey to choose participants for interviews, review from an expert team, cognitive testing, pilot-testing and the main-run study. Confirmatory factor analysis, reliability and intercorrelations analysis were applied in the validation process. The final version of the HPESD- Q consists of the Instructional Beliefs scales and the Instructional Practices scales. Both have good fit-of-goodness indicators (CLI =.992, TLI =.9891, RMSEA =.030 and CLI =.984, TLI =.980, RMSEA =.043, respectively). The Cronbach's α for the scales range from.90 to.97, indicating good internal consistency, while the intercorrelations indicate good discriminant validity. The results indicate the potential of the questionnaire for research and practice in ESD. [ABSTRACT FROM AUTHOR]

The French state's laïcité is characterised by a paradox of neutrality: the state claims neutrality while constantly intervening in the religious field, including in the definition of religion in relationship to categories like culture. How do Muslims navigate this paradoxical secular governmentality in relation to the legal and social representation of mosques' activities as either religious or cultural? Muslims have been able to register new mosques in France either as 'cultural' (based on the 1901 law of associations) or 'religious' (based on the 1905 law of separation) associations. However, in recent years (particularly after the 2015 Paris terrorist attacks) state representatives have pushed local mosque leaders to adopt the 'religious' status. This contribution not only discusses the secular nature of the cultural/religious dichotomy and its role in the process of establishing mosques in France since the 1926 creation of the Grand Mosque of Paris, but also analyses how Muslim pieties centred around God's witnessing (shāhidiyya) and the holism (jamʿiya) of Islam encounter and operate through a central component of the French secular governmentality of mosques, the cultural/religious distinction. [ABSTRACT FROM AUTHOR]

The two-hundredth anniversary of the publication of Hegel's Philosophy of Right allows us to provide an array of exciting interpretations of his work. In one interpretation, exemplified by the reactions of Johann Friedrich Herbart (discussed here by Frederick Beiser) and of Karl Marx (discussed here by Jacob Roundtree), Hegel's holism is a product of a romantic or mystical metaphysics that prioritizes the invisible reality of the Idea over visible realities. In another interpretation (advanced here by Roundtree himself and by Darren Nah, Alan Patten, and Paul Rosenberg), Hegel's holism is instrumental to preserving individual freedoms or interests by embedding them in a larger cultural or institutional context. A third interpretation, not necessarily incompatible with the second (and exemplified here by contributions from Frederick Neuhouser, Angelica Nuzzo, and Terry Pinkard), treats the Hegelian whole as rational intrinsically, not merely because it is instrumental to other ends. [ABSTRACT FROM AUTHOR]

Practice and practices have been increasingly discussed in theology. In these discussions, practice is often understood in relation to theory. In emergent practice theory, however, practice is understood in terms of social ontology and as an alternative to methodological individualism and methodological holism. Society, including religion, is analysed as nexuses of collective practices. This article makes a distinction between two concepts of practice, one weak and one strong, and discusses these concepts in texts by Kathlyn Tanner and Linda Woodhead. It also discusses how a strong conception of practice may contribute to theology. [ABSTRACT FROM AUTHOR]

Holism, i.e. the unity of theoretical and applied reality across disciplinary demarcations, is the main leitmotiv here. The scholarly disciplines of political science, law, sociology, philosophy, anthropology, and history provide the context for the discussion. The only realistic way to understand, explain, and address global challenges is to think beyond the existing scholarly divides within academia. In the course of the discussion, scholasticism and methodological perfectionism come under fire – not only as unintended façades for Western ethnocentrism, but also as the source of reform policies and prescriptions which tend to rest on partial (and often potentially misleading) diagnoses. The argument is that only when the analysis is holistic, is the diagnosis more accurate and the prescription effective. The article calls for a cross-disciplinary perspective of an integrated, interconnected, complex whole in order to, first, better understand and explain, and then secondly, to successfully address the attending applied challenges. [ABSTRACT FROM AUTHOR]

The present study investigates Greek in-service biology teachers' conceptions of how ecosystems can be studied as holistic units. Data were collected through both questionnaires and individual interviews. Eighty-seven teachers (59.77% female; 40.23% male) working in urban (56.32%) and rural (43.68%) regions of Greece completed a questionnaire instrument, and nine out of the 87 teachers participated in in-depth interviews. Descriptive statistics and loglinear analysis were applied to the collected questionnaire data. The results showed that the majority of participants ignored functionalist background assumptions that lie behind ecosystem studies (89.65%) and argued that when studying ecosystems, ecologists focus on all kinds of species relations including species interactions with their abiotic environment (81.61%). Thus, Greek biology teachers demonstrated a lack of understanding of both why (eco)system ecologists have decided to study trophic relations instead of other ecosystem relations and what these methodological decisions imply for crucial holistic aspects of the ecosystem. Teachers' understanding of ecosystem holism was shown to be a difficult task and the teaching of how the ecosystem can be methodologically grasped needs to be enriched by epistemological aspects, such as those related to the notion of functionalism. [ABSTRACT FROM AUTHOR]

However, for Eze, this response is a reference to moral imagination that fails to reorder itself and society in relation to its environment, but merely reflects that environment. As much as our experience has been disrupted by the misadventures of the colonial project, we have also contributed to our present state, and our attempts at blaming the West for all our failures is, as Eze calls it, a propaganda against ourselves (see Eze [1]: 340-341). Eze's preferred method of ordinary reason is one that is philosophic by virtue of shunning 'unphilosophical encroachments by culturally contextualist social morality and politics' (Eze [3]: 76). [Extracted from the article]

Copyright of Social Sciences in China is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Based on a critical interpretive literature review, this article introduces a holistic and dynamic research framework for café culture analysis. Drawing on the constructivist view of culture and glocalization theories, we proposed a framework that highlights the impact of different cultural resources (i.e., values, norms, schemas, artifacts, and practices) on café culture development and the role of three dyads (brand-consumer, global-local, and historical-present) in the formation process. The framework underscores the dynamic and holistic nature of consumer culture research and emphasizes the cultural practices of different entities that collectively transfer the symbolic meanings embedded in the global cultural artifacts to the localized cultural reproductions. We hope to extend the discussions of café culture and, more generally, global products to a broader context. [ABSTRACT FROM AUTHOR]

Contemporary theory of history struggles in finding a new research agenda 'after narrativism.' One such theoretical example is Jouni-Matti Kuukkanen's Postnarrativist Philosophy of Historiography. This essay argues that Kuukkanen's position falls within the ambit of his own criteria of narrativism, namely constructivism, representationalism, and holism. Yet, at the same time, Kuukkanen's reconstruction of narrativism raises serious questions concerning its adequacy. This inadequacy, in connection with Kuukkanen's view that history books argue for certain theses, leads to some sort of essentialism and 'isolation' from the relation between the narrative on the one hand and the historian and the reader on the other. What is more, the main thesis of Kuukkanen's book is untenable on the basis of the examples to which he refers and lacks concrete instances of informal reasoning in history. As a result, a truly narrativist insight into the specificity of history books paradoxically goes unrecognized and Kuukkanen's model appears prenarrativist at its core. [ABSTRACT FROM AUTHOR]

An abstract of the article "Music therapy as a medicine of the whole person: What can we learn from Paul Tournier?" by John Habron is presented.

As a continuation of my previous transcultural project, the current study aims to unearth some other similarities that exist between African classical knowledge systems, as put forward in the writing of Mia Couto and the work of other Africanists such as Wole Soyinka, Jacob Olupona and Léopold Senghor – in respect to their links to poetic speech and relational, holistic and mystical epistemologies – and the ideas defended by some western critics such as Mark Epstein, Gaston Bachelard, John Fox, and Mark Greene, in relation to the powers of poetic language (or art in general) and the search for knowledge, holism, and existential realisation. The central argument here is that poetry and creative writing have the function of powerful therapies, serving as tools that allow a holistic apprehension of life, a figurative entrance into and recreation of the ‘cosmic envelope’ and in that sense, are very much associated with relational and holistic African traditional ways of understanding self and universe. Thus, it is argued that both of these processes have a sublimating function serving to disrupt human fragmentation and temporarily (and symbolically) suspend the ‘lack’ (incompletion and loneliness) that most (if not all) humans are bound to feel. [ABSTRACT FROM AUTHOR]

A holism tendency in International Relations (IR) studies treats international systems and states as unitary wholes and thus leads to a tripartite view on China's international role as either a revisionist, status quo or a pragmatist power. China's stances in global financial governance (GFG), however, are inconsistent, which indicates that China is not a pure challenger or status quo power. These inconsistent stances do not allude to China being a pragmatist power, which makes policies and takes actions in a practical and matter-of-fact way without consistent national interests. Instead, China has inconsistent stances but consistent core national interests. The ostensible contradiction is due to the explanatory deficiency of the IR holistic tendency, which pays inadequate attention to fragmentations of international and domestic systems. [ABSTRACT FROM AUTHOR]

This article describes Hong Kong's overall youth drug abuse situation and the society's prevention and intervention with focus on Christian Zheng Sheng College, the only high school that provides drug abuse treatment and recovery services in Hong Kong. Through literature review, site visit, and interview, researchers study the school's Holistic Interactive Therapeutic Community model, its interrelated four emphases, spiritual life, community life, laboring and schooling through the lens of holism, and typical treatment means the school uses. Limitation and future research possibilities are included in the end of the study. [ABSTRACT FROM AUTHOR]

Movement sensors have been touted as providing the next generation of health care through objective measurements that will replace “subjective” health assessments and remove the fallible memory of patients from health decision making. However, assessing the level of disability and assessing the efficacy of treatment are iterative and constructive acts reliant on an alignment of shared perceptions between clinician and patient. The challenge then is to utilize movement sensors as a resource for this co-interpretation as opposed to a replacement. The examples presented in this article are from fieldwork of Parkinson’s patients’ deep brain stimulation programming sessions. We employed a design research study that included observations of the noninstrumented movement assessment in 10 naturally occurring deep brain stimulation clinical programming sessions, design explorations of a sensor for evaluating upper limb movement, and the resulting uptake of the system in the assessment and co-interpretation practices by clinicians and patients through a deployment of this sensor in eight naturally occurring clinical assessments. Our findings highlight how sensors can provide much needed co-interpreted assessment of movement but sensors can also intrude on this process through clinician or sensor authority. [ABSTRACT FROM PUBLISHER]

Research on how end-of-life care providers make sense of cultural, ethnic and religious diversity is relatively scarce. This article explores end-of-life care providers’ understandings of patients with migrant backgrounds through a study based on focus group interviews. The analysis brings to the fore three themes: the expectation that the existence of difference and uncertainty is a given when caring for patients with migrant backgrounds; the expectation that the extension of responsibility that difference entails creates a variety of dilemmas; and the expectation that difference will bring about misunderstandings and that patients’ needs can go unmet as a result of this. On the basis of these themes we suggest that the end-of-life care providers interviewed regard patients with migrant backgrounds as ‘Others’ and themselves as providers that cannot deliver so called culture-competent care. The findings are problematised using the lens that the debate on patient-centredness offers. The article suggests that if the uniqueness of all patients is to be seriously taken into account then ‘Othering’ is perhaps what patient-centredness actually entails. [ABSTRACT FROM AUTHOR]

An essay is presented on the relationship between cognition, excellence and movement. Topics discussed include impact of cognition on skilled movement, dependence of computational models on cognitive function, reductive approaches not restricted to physiological or neural aspects, enactivism, according to which perception and actions are linked and association of thick holism with enactivism.

An essay is presented on holism and enaction in spontaneous performance and ethical choice. Topics discussed include reflective intuition in performance, factors affecting performance such as deliberation and cognition, performance of swimmer Cecil Healy during the 1912 Olympic Games, integrated skills in holism, separation of bodymind due to more importance to spiritual and intellectual aspects than physical and means and ends in performance.

Individuals are not island isolates. This is an old insight that finds expression in indigenous worldviews, ancient philosophies, religious doctrine, and modern social theories. Even so, science remains encumbered by the false dichotomies and reductionism inherited from the capitalist revolution and reinforced by the fragmentation of modern life. This same heritage encumbers addiction research and efforts to devise effective interventions. It does so because the island concept at its core filters out the most decisive factors contributing to addiction. We therefore recommend its replacement with what we call the continental concept of the individual, which conceives of society and the natural environment as extensions of individual corporeal bodies. Such a theoretical reorientation has significant implications for intervention research and practice. More specifically, it radically expands the scope of what constitutes a valid intervention in the first place. We call this reorientation the continental approach to drug addiction. [ABSTRACT FROM PUBLISHER]

When Norman Geschwind (1926–1984) attended medical school in the 1940s, his psychiatry professors taught as if behavior were unrelated to neuropathology. The focus of neurology remained the diagnosis and treatment of aphasias and epilepsies, while cognitive impairments and developmental disorders were classified as functional (psychological) disorders. Geschwind was troubled by the fact that many of the patients he saw with neurological deficits also presented with behavioral (developmental) disorders. Geschwind’s generation also had been taught that aphasias resulted from global rather than localized or focal neurological lesions. These holists, including the prepsychoanalytic Sigmund Freud, targeted the work of aphasiologist Carl Wernicke as an exemplar of the flaws of the localizationist hypothesis. Reading Wernicke in the original, Geschwind discovered a complex and multilayered explanation for aphasias that implicated lesions located in association pathways that, when extensive, resulted in behavioral disorders. Geschwind also reread the works of the holists, discovering that, while their rhetoric rejected Wernicke, their explanations of aphasias actually reinforced Wernicke’s hypothesis. Building on his reading of these historical documents and his clinical experiences, Geschwind urged the resurrection of Wernicke’s disconnection syndromes that Geschwind labeled as Behavioral Neurology. [ABSTRACT FROM PUBLISHER]

David Lewis is a natural target for those who believe that findings in quantum physics threaten the tenability of traditional metaphysical reductionism. Such philosophers point to allegedly holistic entities they take both to be the subjects of some claims of quantum mechanics and to be incompatible with Lewisian metaphysics. According to one popular argument, the non-separability argument from quantum entanglement, any realist interpretation of quantum theory is straightforwardly inconsistent with the reductive conviction that the complete physical state of the world supervenes on the intrinsic properties of and spatio-temporal relations between its point-sized constituents. Here I defend Lewis's metaphysical doctrine, and traditional reductionism more generally, against this alleged threat from quantum holism. After presenting the non-separability argument from entanglement, I show that Bohmian mechanics, an interpretation of quantum mechanics explicitly recognized as a realist one by proponents of the non-separability argument, plausibly rejects a key premise of that argument. Another holistic worry for Humeanism persists, however, the trouble being the apparently holistic character of the Bohmian pilot wave. I present a Humean strategy for addressing the holistic threat from the pilot wave by drawing on resources from the Humean best system account of laws. [ABSTRACT FROM AUTHOR]