link: holistic science
theme: Holistic science is based
on the phenomenon of inter-connectedness... oneness or ‘wholeness’
and recognizes the intrinsic nature and value of the human inner life...
validates the consciousness of the
scientist as
subjective participant in the
observation process as
a significant
aspect of objective physical sense data.
"The specialist concentrates on detail and disregards the wider structure which gives it context. The 'new' scientist however, concentrates on structure on all levels of magnitude and complexity, and fits detail into its general framework. He discerns relationships and situations, not atomistic facts and events. By this method he can understand a lot more about a great many more things than the rigorous specialist, although his understanding is somewhat more general and approximate... This is knowledge of 'connected complexity'. We ourselves are a part of the connected complexity with which we are surrounded in nature... To have an adequate grasp of reality, we must look at things in systems, with properties ('emergent properties') and structures ('framework' resulting from pattern of i'nterconnections) of their own." (Laszlo, Ervin. The Systems View of the World: The Natural Philosophy of the New Developments in the Sciences. New York: George Brazilier p.10)
Traditional paradigm of orthodox reductionist science...
classical or 'orthodox science' of empiricism... past four hundred years... symbolic knowledge...
New paradigm of holistic science: looking-glass science...
Classical science rejected the projection of purposes (whether of 'God' or man) in the study of nature... physical and natural sciences. The impersonal methods of orthodox science... reductionist science... is not adequate for the study of human behaviour... the human and social sciences... because human beings are motivated by their own purposes and these purposes can be unknown even to those who have them. Classical science does not acknowledge the validity of human motives for behaviour i.e. the 'human needs'... ‘human motivation’. The traditional view of orthodox science makes distinctions between three types of knowledge – 'empirical knowledge', 'rational knowledge', 'contemplative knowledge' - and their corresponding 'modes of knowing' – observation and contemplation as analysis of intuition and reason. Empirical knowledge obtained by observation cannot be confused with rational knowledge obtained by logic ...and vice-versa. Both empirical and rational knowledge can be transcended through contemplation and contemplative knowledge. Knowledge obtained through any one of these modes of knowing cannot be adequately defined solely in terms of the other two. The domain of traditional science is knowledge gained from analysis of empirical observation i.e. 'analytic knowledge'. Analytic knowledge or 'symbolic knowledge' is dualistic and illusory because it separates subject and object. But however illuminating and detailed the picture may be, they remain only pictures. The pictures stand to reality just as a picture of the moon or 'map' stands to the real moon or 'territory'. The 'territory' is a natural process in its actuality. The 'map' is any symbolic notation which represents some aspect of the territory. Obviously the map is not the same as the territory. The 'map-territory' relationship was lucidly described by Korzybski, father of modern semantics. As well as brilliant, symbolic knowledge of classical science was inherently self-annihilating. The Cartesian dualism of subject vs. object built a methodology ('scientific method') of such persistence that it would eventually crumble the very dualism upon which it was based. It was recognized that the 'symbolic mode of knowing' was inadequate for the true knowledge of reality as a result of 20th century advances in physics. With Einstein's help, the dualism of time and space, energy and matter was rejected in favour of the new quantum physics. The illusory division between subject and object, wave and particle, mind and body, mental and material was abandoned with quantum theory.
The past four hundred years of scientific theory has been based solely on the empirical approach to the study of nature.
During the past four hundred years, scientific theory has been based solely on the empirical approach to the study of nature. The traditional view of orthodox science makes distinctions between three types of knowledge - 'empirical knowledge', 'rational knowledge', 'contemplative knowledge' - and their corresponding 'modes of knowing' - 'observation', 'reason as analysis' and 'contemplation'. Empirical knowledge obtained by observation cannot be confused with rational knowledge obtained by reason ...and vice-versa. Both empirical and rational knowledge can be transcended through contemplation and contemplative knowledge. Knowledge obtained through any one of these modes of knowing cannot be adequately defined solely in terms of the other two. Classical science is concerned with knowledge gained from analysis of empirical observation i.e. 'analytic knowledge'. Analytic knowledge or 'symbolic knowledge' is dualistic and illusory because it separates subject and object.
In the traditional paradigm of symbolic knowledge, obsession with measurement and quantification denies the validity of contemplation in gaining knowledge of reality. Experiences of feelings, motives, intentions, consciousness, spirit and values are ignored.
The illusory separation of subject and object represents both the brilliance and the blind-spot of traditional science and philosophy.
Significance of symbolic knowledge Symbolic knowledge is brilliant because it provides for the formulation of highly sophisticated and analytical pictures of the world. But however illuminating and detailed the picture may be, they remain only pictures. The pictures stand to reality just as a picture of the moon or 'map' stands to the real moon or 'territory'. The 'territory' is a natural process in its actuality. The 'map' is any symbolic notation which represents some aspect of the territory. Obviously the map is not the same as the territory. The 'map-territory' relationship described by Alfred Korzybski, father of word meaings i.e. 'semantics'. The Cartesian dualism of subject vs. object built a methodology ('scientific method') of such persistence that it would eventually crumble the very dualism upon which it was based.
Symbolic knowledge of classical science was inherently self-annihilating
Inadequacy of symbolic knowledge as 'mode of knowing': the impersonal methods of orthodox science are inadequate for the study of human behaviour because they do not acknowledge the validity of human motives i.e. ‘motivation’. Classical or 'orthodox' science rejected the projection of purposes (whether of 'God' or man) in the study of nature. The case is completely different for the human and social sciences because human beings are motivated by their own purposes and purposes can be unknown even to those who have them. The study of human behaviour depends on the recognition of motivation - the realm of the personal. The study of human problems such as politics, education, psychology, values, ethics, freedom, individuality, consciousness, religion and so on requires a science which is based on the holistic perspective of holistic science. .. 'holistic perception'.
It was recognized that the 'symbolic mode of knowing' was inadequate for the true knowledge of reality (as natural systems) as a result of 20th century advances in physics. With Einstein's help, the dualism of time and space, energy and matter was rejected in favour of the new quantum physics. The illusory division between subject and object, wave and particle, mind and body, mental and material was abandoned with quantum theory.
While rigid scientific dualism was collapsing in physics, the young mathematician Kurt Godel published his treatise the 'Incompleteness Theorem' in which he demonstrated that every deductive system of logic has at least one premise that cannot be proven or verified without contradicting itself. In his words, "it is impossible to establish the logical consistency of any complex deductive system except by assuming principles of reasoning whose own internal consistency is as open to question as that of the system itself".
Godel showed that in terms of both logic and physical fact, a purely 'objective' verification is not proof of 'reality'.
Since the verifier is part of the system, how is it possible to verify the entire system? If I have a fly in my eye, how can I see that I have a fly in my eye?
Dualistic knowledge divides the universe into subject vs. object, into one state which sees - the 'knower' vs. another which is seen - the 'known'.
What remains the 'unknown' is the knower's innermost consciousness which ultimately escapes its own understanding. Just as the hand cannot grasp itself, the eye cannot see itself, and a knife cannot cut itself, so the knower cannot know itself. Something is left out and this accounts for the 'incompleteness'. The incompleteness of logical empiricism is the error of dualism. At the root of analytic reasoning but impossible to uproot by analytic reasoning, the error of dualism can only be detected and removed with a rigorous methodology which is so persistent that it can pursue dualism to its limits.
Everything in the universe which appears to exist independently is actually a part of a whole 'organic pattern'. The knower is a part of nature studying nature. Consequently a more appropriate mode of knowing is the 'intimate mode of knowing' which does not separate the knower and the known, the subject and the object. In the intimate mode of knowing, subject and object are intimately united. The intimacy is lost as soon as the symbolism is re-established.
A
more accurate perspective acknowledges the role of subjective experience in
the origin, the process, the conclusions and the utilization of science - the
perspective of holistic science.
New paradigm of holistic science: holistic science and systems theory... the systems approach or 'structuralism'
The study of human problems such as politics, education, psychology, values, ethics, freedom, individuality, consciousness, religion and so on requires a science which is based on the holistic perspective i.e. holistic science. The study of the human mind or 'psyche' (psychology) depends on knowledge of the personality of the human organism as a social organism... the human personality or 'human nature'. Human nature is a function of the so-called 'higher' spiritual needs or 'metaneeds' as well as basic psychological needs for belongingness and self-esteem or 'ego-needs'.
In the holistic paradigm, science is expanded to include those areas of knowledge that are actually the province of contemplation.
"The new wholistic science includes more 'participatory methodology' based on the subjective experiences of the observer in experimental situations. Based on the assumption of oneness and wholeness, it validates the inner subjective experience as well as objective physical sense data. It is not possible to have a truly meaningful education for the 'humanization' of society without the scientific recognition of the intrinsic nature and value of what it is to be human. The worldview of wholistic science does recognize the intrinsic nature and value of the human inner life. It is therefore possible to have a truly meaningful wholistic education if it is based on the wholistic paradigm and the scientific recognition of the human inner life. A wholistic education is possible within the context of the worldview of a wholistic science. With the scientific recognition of the inner life, the wholistic worldview permits a global view of the human being as a 'totality of body, soul and spirit.' Scientific discoveries of the interrelations of body, soul and spirit are reflected in a new educational paradigm. The new pedagogical methodology recognizes that the child's learning experiences and learning difficulties are global in nature. The global view of the child and the learning process "can provide a secure theoretical and practical foundation for a holistic education that directs itself to educate the whole person for the whole of life." (Gerald Karnow, "Educating the Whole Person for the Whole of Life," Holistic Education Review vol. 5 no. 1 (Fall 1992): p. 64)
Tao is the ultimate essence of reality. The polar opposites 'yin' and 'yang' are the extreme poles of a single whole cycle; they are not two separate categories. "The Chinese philosophers saw reality, whose ultimate essence they called Tao, as a process of continual flow and change. In their view all phenomena we observe participate in this cosmic process and are thus intrinsically dynamic. The principal characteristic of the Tao is the cyclical nature of its ceaseless motion; all developments in nature-those in the physical world as well as those in the psychological and social realms-show cyclical patterns. The Chinese gave this idea of cyclical patterns a definite structure by introducing the polar opposites 'yin' and 'yang', the two poles that set the limits for the cycles of change: 'The yang, having reached its climax retreats in favor of the yin; the yin having reached its climax retreats in favor of the yang.' In the Chinese view, all manifestations of the Tao are generated by the dynamic interplay of these two archetypal poles, which are associated with many images of opposites taken from nature and from social life. It is important, and very difficult for us Westerners, to understand that these opposites do not belong to different categories but are extreme poles of a single whole. Nothing is only yin or only yang. All natural phenomena are manifestations of a continuous oscillation between the two poles, all transitions taking place gradually and in unbroken progression. The natural order is one of dynamic balance between yin and yang." (Capra The Turning Point 35)
According to the new paradigm of holistic science, the universe is a mirror or looking-glass - 'things go the other way'. Reference is made to Lewis Carroll's book Through the Looking-Glass. Looking-glass scientists of looking-glass science design experiments in a new theoretical framework in which the scientists themselves are being observed. The scientific process is one movement involving both the physical and metaphysical, both facts and ideas, both experiment and experimenter, both matter and consciousness.
"In quantum theory individual events do not always have a well defined cause. For example, the jump of an electron from one atomic orbit to another, or the disintegration of a subatomic particle, may occur spontaneously without any single event causing it. We can never predict when and how such a phenomenon is going to happen; we can only predict its probability. This does not mean that atomic events occur in completely arbitrary fashion; it means only that they are not brought about by local causes. The behaviour of any part is determined by its non-local connections to the whole, and since we do not know these connections precisely, we have to replace the narrow classical notion of cause and effect by the wider concept of statistical causality. The laws of atomic physics are statistical laws, according to which the probabilities for atomic events are determined by the dynamics of the whole system. Whereas in classical mechanics the properties and behaviour of the parts determine those of the whole, the situation is reversed in quantum mechanics; it is the whole that determines the behaviour of the parts." (Fritjof Capra. The Turning Point 86
In the holistic paradigm, science is expanded to include those areas of knowledge that are actually the province of contemplation. According to this view the individual's perception of reality is a function of consciousness he level of consciousness upon which the scientist operates determines their mode of knowing and their mode of contemplation. Different modes of knowing correspond to different 'levels' or 'states of consciousness' - 'mind level', 'existential level', 'ego level', 'shadow level'. The person's sense of identity is intimately related to the level of consciousness from which they operate. A shift in their mode of knowing results in a shift in their basic identity which is significant for their role and self-image.
The person operating on the 'ego level' of consciousness contemplates with a symbolic and dualistic mode of knowing. In dualistic fashion they become an object to themselves and form a symbolic picture of themselves. This is 'dualistic self-knowledge.' Contemplation within the framework of dualistic self-knowledge produces feelings of alienation from the environment
The person operating on the 'mind level of consciousness contemplates with a global or 'holistic' mode of knowing. In holistic fashion they live in harmony with themselves. This is holistic self-knowledge. Contemplation within the framework of holistic self-knowledge produces feelings of oneness with the environment.
Shifting from the dualistic mode of contemplation to the holistic mode involves a shift in sense of identity from dualistic self-knowledge to holistic self-knowledge and thus a shift from a dualistic
to a holistic perception of the environment.
As a biological social organism, the human organism depends for survival on an instinctive interest in understanding the realities of the natural and the social environment. Comprehension of the realities of the world depends on a perception of reality which is naturally holistic. The object of perception is perceived in its uniqueness and at the same time in its relation to the totality of which it is a part. Instinctively dependent on an intense interest in reality... 'curiosity', the human organism is affected and stimulated emotionally as well as intellectually. In the instinctive attempt to comprehend the world, both intellectual and emotional powers are combined in a naturally holistic perception. The emotional power of understanding or 'love' combines with the intellectual power of reflection and cognition or 'reason'. Love and reason are inseparable.
Holistic perception required for effective adaptation to changing social environment ...'adaptability' In a naturally holistic perception of reality, the emotional power of understanding or 'love' combines with the intellectual power of reflection and cognition or 'reason'. Love and reason are inseparable. Both are natural powers through which the organism understands its environment. Supposedly illogical paradoxes can be resolved when considered in the framework of this emerging worldview. New metaphors, new concepts, new words are required for the elimination of dichotomies. One word which represents a useful concept for the elimination of dichotomy is 'embeddedness.' Human beings cannot be considered in isolation. They are embedded in a social environment and in nature. Perceived in terms of the metaphor of 'embeddedness' opposites and dualisms disappear.
Implications for education Education for holistic science is education for mind level consciousness and holistic perception of reality. Education for holistic science is education for responsibility... responsible use of freedom as free will... for personality development ...for spiritual development and maturity of conscience.
Educational goals are set within the framework of a prevailing worldview or paradigm. Critical to educational policy is the following question: "which worldview is shaping the goals of education?" Information is presented and reflected upon within the context of an accepted worldview. In the past, the worldview of empirical science has been shaping the goals of education. This worldview is now being challenged by the worldview of wholistic science. The goals of education are being shaped by the new wholistic science". ( Willis Harman, The Shifting Worldview: Toward a More Holistic Science," Holistic Education Review. September 1992: 15-25)
"I believe that the single most powerful contribution that the holistic education movement is making to the field of educational theory is the power of the metaphor of holism, i.e. of being aware of the parts, the sum of the parts, and that which is more than the sum of the parts. Further work is obviously needed to develop a more comprehensive theoretical framework that gives sufficient attention to all the important dimensions of human experience and education." (David Purpel. 'Holistic Education in a Prophetic Voice' in Miller et al. The Renewal of Meaning in Education: Responses to the Cultural and Ecological Crisis of our Times. p. 83)
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Brain research provides the evidence for a rational basis of brain-based learning and wholistic education. "Recent findings in brain research suggest that it is possible to understand the functioning of the brain once there is sufficient explanation for the specific functions of individual nerve cells and their connections. The resulting patterns of nerve impulses, neural circuits and networks form the basis of the brain's functions. The knowledge gained from findings in brain research forms the basis for theories of brain-based learning and can be applied to educational philosophies and pedagogies. The findings confirm the antagonism between 'traditional' teaching methods and the natural learning function of the brain". (Conner, James "Cutting Edge: Mind & Molecules" Journal of Developmental Education vol 16, number 3, Spring 1993: 34)
“Our perception and images of the world affect our experience of the world.“ (David Purpel 1989. The Moral and Spiritual Crisis in Education: Curriculum for Justice and Compassion in Education. Bergin and Garvey Publishers Inc., Boston, MA p.133) The scientific process is one movement involving both the physical and metaphysical, both facts and ideas, both experiment and experimenter, both matter and consciousness. Both are natural powers through which the organism understands its environment. Supposedly illogical paradoxes can be resolved when considered in the framework of this emerging worldview. New metaphors, new concepts, new words are required for the elimination of dichotomies. One word which represents a useful concept for the elimination of dichotomy is 'embedded-ness.' Human beings cannot be considered in isolation. They are embedded in a social environment and in nature. Perceived in terms of the metaphor of 'embedded-ness' opposites and dualisms disappear.