Holism

My bold suggestions in this paper, as an artisan-anthropologist-therapist, are as follows: (a) human manufacturing of objects brings about individual/collective (deep well-being) experiences of beauty and grace and (b)‘making artifacts’ represents an important ancient continuity in (social-cultural-biological) humanization. Combining these two assertions suggests a universal existence of ‘crafting in the world’. The argument was ignited by the termination of both my mother’s and father’s family blacksmithing workshops in the twentieth century. Being a technical engineer/craftsman in my first career, and being one of six sons, I was deeply puzzled about why and how our transgenerational arts and crafting family tradition would die out when my father closed down his metal construction workshop in 1986. My great-uncles from mother’s side had already closed down their smithy decades earlier.

This article examines the conception of the everyday city as presented in the work of architect Christopher Alexander and architectural theorist Bill Hillier: Both thinkers suggest that, in the past, lively urban places arose unself-consciousty through the routine daily behaviors of many individual users coming together in supportive space and place. In different ways. both thinkers ask whether, today, a similar manner of vital urban district can be made to happen self-conscioustv through explicit understanding transformed into design and policy principles. The aim for both Alexander and Hillier is place-based urban communities marked by lively streets, serendipitous public encounters, and informal sociability. The article begins by examining commonalities and differences in Alexander and Hillier's conceptions of environmental wholeness and urban place. Next. the article considers implications for urban design and, last, indicates the considerable value that the two thinkers' ideas offer environmental philosophy, particularly for understanding environmental wholes.

Once natural dangers tied up human energies; now man-made problems – lifestyle diseases, pollution, racism, terrorism, etc. – take the lead and dictate agendas. Entrenchment in fundamental beliefs increases; economism rules, yet aggravates a conflictual development whose root is neither accidental nor 'the human condition', but in a widespread way of thinking, justified by the vast majority of contemporary theorizing: to approach problems dominatively, based on primal assumptions (not openness on principle to the entirety of the subject matter). This way of thinking is self-limited on principle: it can't reach the intrinsic nature of phenomena, it is not generally sound. Action on this basis produces conflicts that can't be resolved by reiterating the method, which is thus not fully sustainable. The mainstream can avoid plurality only by incurring losses, and it is led to believe totally secure thinking is impossible – calling for more formalism, engendering on the theoretical level a self-fulfilling prophecy, and on the practical level an immense inefficiency. Nevertheless secure thinking is viable on the level of pure content. An adequate foundation can be found in completely self-aware querying. Systematizing this path makes perspectivity and universality compatible and opens up categories that are universally applicable within their query perspective. The proposed methodology allows strict thinking from totality towards its aspects – for instance in theorizing seamlessly all human agency, including mental activity. The proposed framework is not just one more theory, but encompasses theory and practice, and fosters personal integrity – the root of all authentic conflict solving.

The article substantiates the prospects of using a holistic approach to maintaining and strengthening the human psycho somatic health. The holistic approach is associated here with evidence based clinical medicine, rather than, as is often the case, with alternative medical practices. The author demonstrates that the holistic approach is closely connected with the systemic vision of the human organism, its consideration as a complex system or a risky structure in accordance with the conception of self organized criticality within the framework of systems science. To understand psychosomatic health, the methodological significance of the conception of enactivism in modern cognitive science is also shown.
В статье обосновывается перспективность применения холистического подхода к поддержанию и укреплению пси хосоматического здоровья человека. Холистический подход связывается с доказательной клинической медициной, а не, как часто бывает, с альтернативными медицинскими практиками. Демонстрируется, что холистический под ход тесно взаимосвязан с системным видением человеческого организма, рассмотрением человека как сложной си стемы или рискованной структуры в соответствии с концепцией самоорганизованной критичности в рамках науки о системах. Показывается также, что для понимания психосоматического здоровья методологически значима кон цепция энактивизма в современной когнитивной науке. Ключевые слова: энактивизм, проблема сознания и тела, психосоматика, самоорганизованная критичность, слож ные системы, холизм, холистическая медицина.

The term “ethical monotheism” is an important marker of Judaism’s tumultuous transition into the modern era. The term emerged in the context of culture wars concerning the question of whether or not Jews could or should become emancipated citizens of modern European states. It appeared in arguments whether or not Judaism could be considered a Religion of Reason—a symbolic, motivational  representation of a universal morality—and in debates about whether or not Judaism could or should reform itself into a Religion of Reason. This book is both a decisive departure from those discussions and an attempt to add a further, post-modern statement to their ongoing development. As a departure, it refuses to take for granted a philosophical conception of Religion of Reason as the standard for ethical monotheism according to which Judaism was to be evaluated or reformed. As a continuation, the book undertakes a phenomenology of Jewish modes of ethical religiosity that allows it to inquire about what kind of ethical monotheism Judaism might be. The introduction and the conclusion present the argument of the book and explain its structure. Readers may benefit from reading those sections first, and then going on to the evidence in chapters 1 to 5.

I see fruitful interconnections between ethnology and quantum theory (following T. Görnitz, in the tradition of C. F. von Weizsäcker). In my master's thesis, I pursued them from a perspective of philosophy of science. Put in context within the intra-ethnological debate on cultural relativism, I address the 'trench warfare' between the natural sciences and the humanities, which goes back to the influences of classical physics. And I point out the interdependency between reductionist and holistics outlooks and how they are grounded in the science and epistemology of ethnology.
To give a more concrete example for said fruitful interconnections: With the Heisenberg uncertainty relation the transdisciplinary concept of the trade-off can be rethought or thought ahead. I use the example of concepts for gender equality, which are in the trade-off between social freedom and social security.

Dans cet article on essayera de nouer des connections entre l'interactionnisme symbolique et un livre qui a été nommé ''Outsiders'', qui évidemment et notamment parle les déviants et la déviance. Autrement dit, on discutera la relation entre une idéologie, ''l'interactionnisme symbolique'' et un livre ''Outsiders'' en assujettissant la déviance.

Smuts' book Holism and Evolution (1926 is re-evaluated after 90 years of publication. The core precepts are clarified and scientific correlations drawn to approaches in the new physics together with philosophical correlations to post-modernist approaches. 'Whole-systems thinking' is identified as one of the key contributions made by Smuts' holism to the epistemology of science. Holism is offered as continuing to offer a valid approach supporting the epistemological transformation of the materialist paradigm as it relates to organisational ethics.

This article proposes that the common dichotomy between synchronic and diachronic approaches to biblical literature be set aside in favor of a paradigm centered on the concepts of cohesion and coherence as defined in contemporary linguistics. After demonstrating the difficulties associated with suitably defining and identifying indicators of diachronic textual formation, it argues that a focus on cohesion and coherence allows interpreters to avoid binary judgments as to the text’s unity and to recognize the primacy of coherence over surface-level cohesion. After presenting the linguistic principles that underlie this alternative approach, it concludes by examining several hypotheses of diachronic redaction in Isaiah and demonstrating that avoiding the synchronic-diachronic dichotomy brings textual unity and diversity into clearer focus.

Up today technological processes are intended to produce safe and palatable food products. Yet, it is also expected that processing produces healthy and sustainable foods. However, due to the dramatic increase of chronic diseases prevalence worldwide, i.e., obesity, type 2 diabetes, cardiovascular diseases, and some cancers, ultraprocessing has been pointed out as producing unhealthy foods, rich in energy and poor in protective micronutrients and fiber, i.e., “empty” calories. Indeed the 1980s saw massive arrivals of ultraprocessed foods in supermarkets, i.e., fractionated–recombined foods with added ingredients and/or additives. Epidemiological studies clearly emphasized that populations adhering the most to ultraprocessed foods, e.g., processed meat, refined grains, ultraprocessed plant-based foods, and/or sweetened beverages, exhibited the higher prevalence of chronic diseases. This prompted researchers to classify foods according to their degree of processing as with the international NOVA classification (i.e., un/minimally processed, processed, and ultraprocessed foods). More and more studies showed that such a classification makes sense for health. Overall one distinguishes three categories of processes: mechanical, thermal, and fermentative treatments, this latter being the more favorable to food health potential. This chapter has therefore several ambitions: (1) to review association between degree of food processing and chronic disease risk prevalence; (2) to explore the impact of technological processes on food health potential considering both matrix and compositional effects; (3) to discuss the need for classifying food according to their degree of processing in future epidemiological studies; and (4) to analyze consequences of adhering to a more holistic paradigm in both food processing and nutrition.

A more holistic approach to breath training with the Buteyko Method. With the changed lifestyle of modern western societies compared with the lifestyle of Russians living during Professor Buteyko's research into breathing, there needs to be a wider assessment and additional training to deal with these changes.

Рассматриваются особенности трансдисциплинарности, ее отличие от междисциплинарности и полидис-
циплинарности. В качестве бурно развивающихся областей современных трансдисциплинарных исследований
рассматриваются теория сложности (синергетика), исследования будущего (futures studies) и когнитивная нау-
ка. Показано, что именно трансдисциплинарные исследования, по-видимому, определят облик науки в сред-
несрочном будущем.

Smuts' book Holism and Evolution (1926 is re-evaluated after 90 years of publication. The core precepts are clarified and scientific correlations drawn to approaches in the new physics together with philosophical correlations to post-modernist approaches. 'Whole-systems thinking' is identified as one of the key contributions made by Smuts' holism to the epistemology of science. Holism is offered as continuing to offer a valid approach supporting the epistemological transformation of the materialist paradigm as it relates to organisational ethics.

The nearly unanimous scholarly consensus is that one should not compare entire religious traditions. "Big comparison," we're told, is vague, unilluminating, and misleading. And this is because religions are just too big and internally diverse to helpfully compare. Worse, big comparison implicates and extends the essentialist and colonialist legacies of the field's origins. This article contends that such arguments fail, and it argues for the inevitability of big comparison and the possibility and value of executing such comparison well. The patterns of thought in virtue of which big comparison is rejected are not only part and parcel of responsible interpretation but a consequence of a commitment to holism. Engaging recent philosophical work on 'generics' and considering the way concepts like race can enable illuminating comparison such as those involved in discourse about value gaps between white and black lives, I further argue that matters are not saliently different when it comes to comparing under categories like "Judaism" or "Buddhism." As racial categories admit of useful and problematic comparative usage, so too religious categories. I conclude by offering several snapshots of fruitful big comparison and showing that the case against big comparison itself depends on the very modes of thought it wishes to proscribe.

Summary

For Gestalt psychology and Gestalt Theoretical Psychotherapy the "top-down approach" is characteristic. The article elaborates the four meanings in which one can refer to this: On the one hand one can speak of "top-down" referring to the holistic nature of the process of human perception and experience - that is, that perception and behavior proceed from the top down, from the whole to the details. Secondly one can speak of "top-down" referring to a procedure chosen for the investigation and assessment of a person, a behavior, a psychological process, a state of suffering, or a therapeutic technique, where such an approach usually proves to be superior to the "bottom-up" approach. Thirdly the "top-down" procedure can also be seen as the basic orientation for influencing psychic events also in psychotherapeutic practice: Trying to act on wholes is given preference over acting on isolated facts or behaviors. Fourth, and finally, there is the priority of holism in interpersonal encounter, which is an essential basis of constructive coexistence between people.

Zusammenfassung

Für die Gestalttheorie und die Gestalttheoretische Psychotherapie ist das „Vorgehen von oben nach unten“ kennzeichnend. Der Artikel arbeitet die vier Bedeutungen heraus, in denen davon sinnvoll die Rede sein kann. Zum einen geht es um die Tatsache der Ganzheitlichkeit menschlichen Wahrnehmens und Erlebens – dass also das Wahrnehmen und Verhalten von sich aus „von oben nach unten“, vom Ganzen zu den
Einzelheiten vorgehen. Zum zweiten wird dieses Vorgehen „von oben nach unten“ auch für das Herangehen an die Untersuchung und Einschätzung einer Person, einer Verhaltensweise, eines psychischen Vorgangs, eines Leidenszustandes oder einer therapeutischen Technik vorgeschlagen, wo sich diese Vorgangsweise in der Regel als überlegen gegenüber dem Vorgehen „von unten nach oben“ erweist. Zum dritten stellt das Vorgehen „von oben nach unten“ auch eine Grundorientierung jeder Einwirkung auf psychisches Geschehen dar, auch in der psychotherapeutischen Arbeit: Der Einwirkung auf Geschehensganzheiten wird der Vorzug gegeben vor der Einwirkung auf vereinzelte Sachverhalte oder Verhaltensweisen. Zum vierten schließlich geht es darüber hinaus um den Vorrang der Ganzheitlichkeit in der zwischenmenschlichen Begegnung, die eine wesentliche Grundlage konstruktiven Zusammenlebens von Menschen darstellt.

Anthropologue, spécialiste de l’Inde, Louis Dumont (1911-1998) a nourri toute une réflexion sur les sociétés occidentales. Partant de l’étude des castes, il procède par « détour anthropologique » : confrontation avec des mondes humains radicalement différents qui induit une compréhension renouvelée de la culture occidentale, de son histoire et de son originalité.

Aussi, toute l’entreprise de Dumont - dont l’œuvre traverse les domaines les plus variés : philosophie, histoire, droit, sciences politiques, sociologie, anthropologie - tente-t-elle de mieux appréhender les contours d’une modernité centrée autour de l’individualisme, en contraste avec le holisme porté par d’autres civilisations, dont l’Inde constitue le paradigme. Car même dans les régimes démocratiques, la prééminence en valeur de l’individu libre, moral et rationnel, ne reste pas moins soumise à l’existence d’une société comme « sens, domaine et condition du sens », dont les significations partagées contribuent à définir le « bien commun ».

This paper is about the history of a question in ancient Greek philosophy and medicine: what holds the parts of a whole together? The idea that there is a single cause responsible for cohesion is usually associated with the Stoics. They refer to it as the synectic cause (αἴτιον συνεκτικόν), a term variously translated as 'cohesive cause,' 'containing cause' or 'sustaining cause.' The Stoics, however, are neither the first nor the only thinkers to raise this question or to propose a single answer. Many earlier thinkers offer their own candidates for what actively binds parts together, with differing implications not only for why we are wholes rather than heaps, but also why our bodies inevitably become diseased and fall apart. This paper assembles, up to the time of the Stoics, one part of the history of such a cause: what is called 'the synechon' (τὸ συνέχον): that which holds things together.

Starting with our earliest evidence from Anaximenes (sixth century BCE), the paper looks at the candidates, models and metaphors for thinking about causes of cohesion which were proposed by different philosophers and doctors including Empedocles, early Greek doctors, Diogenes of Apollonia, Plato, Aristotle and Athenaeus of Attalia. My goal is to explore why these candidates and models were proposed and how later philosophical objections to them led to changes in how causes of cohesion were understood.

Introduction et But de l’étude
Jusqu’à aujourd’hui l des aliments a été évaluée sur la base de la seule composition nutritionnelle (approche réductionniste). Or l’aliment est beaucoup plus qu’une seule somme de nutriments (approche holistique). D’autres alternatives existent pour classer les aliments, comme la classification NOVA selon le degré de transformation. Par ailleurs de plus en plus d’études associent le risque de maladies chroniques avec l’augmentation du degré de transformation des aliments. Le projet Siga, basé sur les 4 groupes technologiques NOVA, propose une nouvelle classification holistique en 9 groupes technologiques. Le but de cette étude est d’évaluer le degré de transformation d’un grand nombre de produits alimentaires avec le score Siga.

Matériels et Méthodes
Un aliment est défini comme ultra-transformé s’il contient au moins un ingrédient ultra-transformé (fractionnement excessive de sa matrice originelle) ou un additif cosmétique (colorant, texturant, exhausteur). A partir de la base Siga 15 100 aliments étiquetés hors découpe (plusieurs enseignes de supermarchés, marques nationales et distributeurs) ont été testés pour leur degré de transformation. L’algorithme Siga distingue les aliments non transformés (A0), peu transformés (A1), transformés (B1), transformés riches en sucre, sel et/ou gras (B2, seuils de la Food Standard Agency), ultra-transformés (C0.1, C0.2, C1, C2 et C3 selon le degré de transformation des ingrédients industriels, les teneurs en sel/sucre/gras et le nombre, la nature et le risque potentiel des additifs).

Résultats
Sur les 17 236 produits alimentaires, 3% sont classés en A0, 14% en A1, 8% en B1, 5% en B2, 12% en C0, 10% en C1, 14% en C2 et 33% en C3 ; soit au total 69% de produits ultra-transformés dont 12% acceptable en C0. En termes de catégories plus de 95% des spiritueux, bouchées et biscuits apéritifs, glaces, confiseries chocolatées, viennoiseries, sirops et concentrés, chips, gâteaux et pâtisseries, biscuits secs, salaisons viande, confiseries sucrées, sandwichs et burgers, compléments alimentaires, boissons lactées et végétales aromatisées et laits pour bébé sont ultra-transformés.

Conclusion
L’offre alimentaire en supermarché présente un pourcentage élevé (2/3) de produits ultra-transformés. On y trouve beaucoup de produits de type snacking. Le score Siga, par son approche à la fois scientifique et holistique, devrait permettre aux distributeurs et industriels de s’orienter vers une offre alimentaire moins transformée et moins délétère pour la santé. Des études épidémiologiques supplémentaires seront nécessaires pour calculer les risques de maladies chroniques en fonction du degré de transformation des aliments utilisant ce type de score holistique.

Tratto da:
Pātañjala Yogasūtrāṇi
Le fondamenta:Yama e Niyama
Il ‘punto di vista’ Yoga Vol II – terza edizione
A cura di Fabio Milioni
YCP 2020,
ISBN | 979-12-20306-83-6
Pgg. 371-413


Yama, Niyama e salute della popolazione
Yoga-terapia e Āyurveda
Yoga e Āyurveda nell’insegnamento di Śrī Svāmī Sivananda
Yoga-terapia e il Ministero Indiano AYUSH
Yama e Niyama nella Yoga-terapia secondo la IAYT
Yoga-terapia in Francia
Yoga-terapia in Germania
Yoga-terapia in Gran Bretagna
Yoga-terapia in Giappone
Yoga-terapia in Australia
Yoga-terapia in Italia
Yama e Niyama nello stress-management
Yama e Niyama nello Yoga Nidrā
Riflessioni provvisorie sulla Yoga-terapia.

Education is a robust and remarkable medium for transformation. In a world in dire need of guidance there is urgency to build knowledge, foster respect and cultivate wisdom. Graduate education, due to the maturity of students and their strong intellectual base, proves especially equipped to instil the competencies and capabilities required to realize positive change. In considering our modern ethos one of the greatest hurdles to overcome is cultural difference. When we don't understand each other we often dwell in fear. When we can't see through the eyes of another we are often blind to possibilities. When we don't have empathy we often resort to ignorance. Globally we witness increasing tensions, turmoil and conflicts, with nations put at odds over differences in political, cultural and spiritual posturing. Ironically while disagreement heightens so does the reach of technology, the ease of mobility and the access to information. In such a complicated milieu it is vital to teach students to appreciate other ways of seeing, thinking and acting. Central to such goals is exposing students to different cultures, peoples, spaces and places. Study abroad, as a compelling immersive educational model, can be a powerful means of proffering deep, meaningful and profound learning. The present paper explores a successful term-abroad program, based in Tokyo, Japan, which serves to deliver strong professional education in Environmental Design while concurrently providing profound learning in other equally vital realms (e.g., culture, ways of life, sacrality, etc.). The study abroad program is focused on urban design, with students living and studying in Tokyo while engaged in design studio and theory courses. Pedagogically the teaching and learning transpired in-situ – following a model of the city as the classroom, with education delivered in the streets, temples and offices, and with an understanding of the local pursued above the grasp of the global. The paper considers the decisive dimensions of immersive teaching that transcend book learning and that provide students with the mindsets + methods to cope with and succeed in our dramatically chaotic contemporary world.

'Holism' , strangely enough, given the absolute quality it indicates, is a concept that can only be grasped through negative examples: what it is contrary to, the paradigms to which it constitutes an alternative. Definitions of 'holism' thus usually involve the interdependence among the parts composing an individual object; their relationship with that object as their container and sum; its insertion within a context, environmental or cosmic; and crucially, the existence of an additional quid which defines that object as a totality independent of its components-the idea that 'the whole is greater than the sum of its parts.' In all these senses, the significance of the relationship between 'parts' and 'whole' can be much broader than the medical and anatomical discussions with which we would most immediately associate it, and which are under the spotlight in this volume. The breadth and malleability of the concept are key to a cultural history which is extremely long, despite the fact that 'holism' itself, like many such labels, can easily be seen as anachronistic if applied to the pre-modern world. This chapter aims to offer a glimpse of this long history and to illustrate the relevance of the Graeco-Roman past to our understanding of the idea of holism, and to its various manifestations throughout the centuries which separate us from the ancients. 1 The Challenges of Holism The fact that 'holism' still lacks the status of a univocal, free-standing item in cultural history or philosophy is due to more essential reasons than those implied by its recent history and current popularity, with their sometimes imprecise and amateurish usages. A double challenge to defining the concept is posed by it being inherently relative and by its involvement in the idea of value. First of all, 'holism' has a situated quality that resists any attempt at precision , a circumstance that far exceeds the contingent datum of the recent coinage of the name itself. The impossibility of a univocal 'holism' is due to the truism that 'whole' and 'parts' are relative, non-neutral entities. What we consider a whole, which 'parts' we choose to highlight, and 'what we let into Chiara Thumiger-9789004443143 Heruntergeladen von Brill.com12/16/2020

Studies in the field of evolutionary epistemology, conducted by followers of Konrad Lorenz at the Institute for Evolution and cognition in Altenberg situated not far from Vienna, go on nowadays. The modern trend is the search of ways of integration of the approach to understanding of evolution of biological species, of the approach to study of the individual development of living organisms and of the ecological approach, which begins to be successfully applied very wide not only in natural sciences but also in the humanities and social sciences. This trend has got a new name of eco-evo-devo-perspective. On the basis of K. Lorenz ethology and of his successors, cognitive biology is now under development. Cognitive biology embodies the convergence of cognitive sciences, life sciences and complexity studies. As a basis for it, some attitudes proposed by the Austrian biologist Paul Alfred Weiss (1898-1989) and the Austrian founder of the general system theory Ludwig von Bertalanffy (1901-1972) are accepted. These scholars introduced the very term “theoretical biology”. The theoretical biology in its modern scientific context represents comprehensive, cross-disciplinary integration of concepts. The theoretical biology involves studies in genetic components of changes, of evolution and development, i.e. studies of interconnection between evolution and development, between phylogenesis and ontogenesis. The theoretical biology includes all modern theoretical approaches, namely computational biology, biosemiotics, cognitive studies, naturalistic shifts in philosophy of science and in epistemology.

Исследования в области эволюционной эпистемологии, проводимые последователями Конрада Лоренца в Институте по исследованию эволюции и познания в Альтенберге под Веной, продолжаются ныне в плане поиска интеграции подхода к пониманию эволюции биологических видов, подхода к изучению индивидуального развития живых организмов и экологического подхода, который начинает применяться широко, не только в естественнонаучном, но и гуманитарном и социальном аспектах. Все это получает новое название eco-evo-devo-perspective. На базе этологии Лоренца и его последователей ныне развивается когнитивная биология, которая олицетворяет сближение когнитивных наук (cognitive sciences), наук о жизни (life sciences) и исследований сложности (complexity studies). В качестве основы принимаются установки, предложенные австрийским биологом Паулем Альфредом Вайссом (1898-1989) и австрийским теоретиком систем Людвигом фон Берталанфи (1901-1972), которые ввели термин «теоретическая биология». Теоретическая биология в ее современном научном контексте представляет собой всеобъемлющую, кросс-дисциплинарную интеграцию понятий. Она включает в себя исследование генетических компонентов изменений, эволюции и развития, т.е. исследование взаимосвязи между эволюцией и развитием, между филогенезом и онтогенезом. Теоретическая биология включает в себя все современные теоретические подходы – вычислительную биологию (computational biology), биосемиотику, когнитивные исследования, натуралистические сдвиги в философии науки и эпистемологии.

This book of expert essays explores the concept of the whole as it
operates within the psychology of Jung, the philosophy of
Deleuze, and selected areas of wider twentieth-century Western
culture, which provided the context within which these two
seminal thinkers worked.
Addressing this topic from a variety of perspectives and
disciplines and with an eye to contemporary social, political, and
environmental crises, the contributors aim to clarify some of the
epistemological and ethical issues surrounding attempts, such as
those of Jung and Deleuze, to think in terms of the whole,
whether the whole in question is a particular bounded system
(such as an organism, person, society, or ecosystem) or, most
broadly, reality as a whole.

To teach from another's educational philosophy is to be a dancing monkey.  To teach from your own educational philosophy is to be an authentic teacher.  This article describes my journey from the top-down, atomistic view of reality and behaviorism - to being and becoming an holistic educator.

L'approche réductionniste est prédominante dans la recherche en nutrition, expliquant les mécanismes à la base de l'action des nutriments et augmentant l'espérance de vie. Pourtant, les  pathologies associées à l’alimentation, épidémies d'obésité et de diabète, croissent chaque année, conduisant à une réduction de l’espérance de vie en bonne santé.  Les interactions qui sous-tendent la relation nutrition-santé ne peuvent être modélisées sur la base d'une relation de cause à effet linéaire entre un composé et un effet physiologique mais plutôt selon des relations non linéaires multi-causales. Expliquer l'ensemble à partir du particulier par une approche réductionniste est limité. Examiner les questions complexes par une vue holistique avant d'aborder une question spécifique devient nécessaire. Mais les deux approches se renforcent mutuellement. Dans cet article sont examinées les conséquences de l'application d'une approche réductionniste versus holistique sur la recherche en nutrition et, plus généralement sur l’alimentation. Ces réflexions et mes recherches m’ont amené, dans une perspective holistique, à définir les trois règles d’or d’une bonne alimentation protectrice à la fois de la santé, du bien-être animal et de l’environnement.

The culture that we have created requires architecture in order to live and socialise, yet the architect is driven by the urge to create aesthetically pleasing buildings, an urge which habitually neglects the need for creating an essence and compromising the usability of the building. Prevalent especially in healthcare architecture, where the usability of the building by medical professionals overshadows the functional needs of the patient, requires design-based solutions which primarily focuses on the restorative essence and properties created by holistic design in order to benefit the user. The interaction between environment and recovery is heavily documented (Ulrich 1984,1992, 2002), yet perpetually falls on deaf ears in favour of the aesthetic.
It is now that returning to our vernacular roots, which supply us with the simplest, most effective form of addressing humanitarian needs, can help us combat these detrimental effects to our planet and rekindle the utilitarian connection between humanity, architecture and nature. Reciprocating our knowledge of utilising the sun and daylight into the building, passive ventilation and energy efficiency, we can strive to create a holistic approach to the intimate connection between design and nature in order to create ‘an essence in architecture: vernacular solutions to the humanitarian issues of the design for healthcare’.
Through analysis of existing scholarship on vernacular methods of sustainable design and the creation of ‘essence’ through the manipulation of space, this essay discusses the importance of creating high quality, aesthetically pleasing sustainable healthcare architecture in order to promote healing and wellbeing.

The understanding that an individual's membership of a group such as culture, ethnicity, linguistic group determines and explains his or her beliefs, intellectual life and creativity is the core assumption of the Romantic worldview. During the period 1890-1947 it led to some particularly unusual views in German scholarship, including the claims that Michelangelo, Copernicus and Van Gogh were Vikings, that Acropolis belongs to the Northern art, that Jesus Christ plagiarised Christianity from Germanic peoples or that the Pantheon was the first mosque. In this paper I use modern psychological and psychoanalytic research on narcissism in order to explain such views and the Romantic worldview in general. The paper is thus a study in the psychohistory of historiography.

One of the tenets of holism is that the whole is greater than the sum of its parts. Applying this theorem epistemologically, we could say that a holistic view is greater than the sum of the specialized views that contribute to it. Within the framework of three divergent worldviews (mechanistic, organismic and contextual) as originally proposed by Pepper (World hypotheses: A study in evidence, University of California Press, Los Angeles, 1961), holism as both a philosophical position and a practical approach to research is applied to the study of adult human development. Because spiritual development has received less scholarly attention than biological, cognitive, or emotional functioning, topics such as meditation research, non-religious spirituality, and the concept of soul are covered to promote a balanced developmental perspective. Historical and philosophical factors leading to holism are described, a sampling of interdisciplinary dialogue between psychology and theology is presented, and conclusions regarding the need for holistic thinking and the relationship between religion and spirituality are offered.

As food is an intrinsic part of everyday life, I argue the food system is one fundamental starting point from which to design balanced social, ecological and economic systems and change human behaviours towards a much-needed holistic worldview. I critique Western countries’ disconnected ways of relating to food, farming and community. Much of the imbalance has stemmed from the globalised, homogenous and capitalist food system (Escobar, 2018). The exploitative industrial economy has taken a toll on human and non-human health. The industrial food system is a micro example of the dehumanising effects of the economy, with its current mechanistic approaches to the production, distribution, consumption, representation and waste of food. The thesis addresses the design question: how can we transition from the industrial food system towards a convivial food system within a post-industrial context? This thesis draws on living systems and conviviality theory. I focus on Miller’s (1976) theory of living systems that describes the interrelationship between biological and social systems. I extend Illich’s (1973) theory of conviviality, which critiques the industrial productivity model and the dominance of professional elites. Illich emphasises the need to design a convivial system to encourage people to reconnect with hands-on skills, agriculture, connection to the body and control over their education. However there was little discussion from Illich on the practical ways to achieve this vision. This thesis explores Illich’s conviviality theory through the lens of living systems theory and uses this knowledge to implement seven food system design experiments based in Australian and European everyday life contexts. The combination of Illich’s and Millers theory and my own practical food systems design experiments led me to develop con viv theory. Con viv theory provides a practical framing for people to radically, equitably and interdependently redesign everyday life, with a particular focus on the food system. I propose three conviviality theorisations that are informed by con viv principles.

Firstly, the ‘convivial self’ proposes designers to adopt and embrace diverse and holistic worldviews to ensure that design is not part of the problem but rather part improving life for all. The convivial self proposes we are not living in a world of separation, but rather we are relational beings interconnected to each other and the natural world. Secondly, the ‘convivial food system’ presents a joyous, gastronomical, relational and ecological way to reimagine and connect to our food system and everyday life. Thirdly, the ‘convivial design’ conceptualisation shows relational and tactical design actions for both professional and lay designers. In particular I set out how the convivial design approach in everyday life can be adopted to empower and emancipate diverse groups of people ranging from those who feel disempowered by the industrial economic system, minority groups and people from disadvantaged backgrounds. Convivial design is diverse in its scope, enabling designers to implement local small-scale projects and larger educational and policy making programs. In a post-Covid-19 world, the convivial self, convivial food system and convivial design theories provide approaches for people to reimagine and redesign their lives. These theories present an alternative to the centralised industrial system which dominates everyday life elements such as food, agriculture, home making, learning, education and health. The Covid-19 crisis has highlighted human’s dependency on a flawed system that lacks resilience. This thesis proposes we can all design a
convivial lifestyle that embraces a holistic way of living, creating a connection to nature, our bodies, our communities, our land and our food system.

Et si les conseils nutritionnels avaient tout faux ? Une fois ce sont les graisses qu'il faut éviter. Une autre fois les sucres. On colle des pastilles vertes, orange, rouges sur des emballages selon des critères surannés. Pendant ce temps, obésité, diabète et cancers progressent.

Selon Anthony Fardet, les vrais coupables ce sont les aliments ultra transformés qui ont envahi nos supermarchés depuis les années 1980 – ils représentent jusqu'à 80 % des produits vendus en grandes surfaces !

Ces aliments sont conçus au sein des centres de recherche et développement de Big Food. Objectif : fabriquer à bas prix des produits qui ressemblent à des aliments, qui ont le goût d'aliments... mais qui n'ont plus rien d'un aliment.

L'ultra transformation déstructure l'aliment d'origine et lui fait perdre ses vertus santé. Elle nécessite aussi l'ajout d'une kyrielle d'additifs et d'agents " cosmétiques " suspects. Ces faux aliments, écrit Anthony Fardet, sont la première cause de mortalité.

Il est urgent de revenir aux fondamentaux. D'abord en sachant identifier un aliment ultra transformé et le livre en donne les caractéristiques, exemples à l'appui.

Ensuite en mangeant vrai. Pour y parvenir, l'auteur révèle les 3 règles d'or d'une alimentation saine et holistique. Celle-ci favorise aussi une agriculture éthique et durable.

En suivant les conseils de ce livre nous pouvons tous gagner au moins 10 ans d'espérance de vie en bonne santé.

Comment manger pour rester en bonne santé ? Aujourd'hui, on a l'impression qu'il faut être médecin ou docteur ès sciences pour répondre à cette question ! Pourtant " bien manger " ne devrait pas être un casse-tête.
En réduisant la qualité d'un aliment à celle de ses constituants – protéines, glucides, graisses, fibres ou vitamines –, les nutritionnistes ont oublié l'essentiel : ce n'est pas ce que contient l'aliment qui importe le plus, mais les transformations qu'on lui a fait subir.

Comment manger pour rester en bonne santé ? Aujourd'hui, on a l'impression qu'il faut être médecin ou docteur ès sciences pour répondre à cette question ! Pourtant " bien manger " ne devrait pas être un casse-tête.
La principale coupable de la confusion qui règne aujourd'hui c'est la science de la nutrition ! En réduisant la qualité d'un aliment à celle de ses constituants – protéines, glucides, graisses, fibres ou vitamines –, les nutritionnistes ont oublié l'essentiel : ce n'est pas ce que contient l'aliment qui importe le plus, mais les transformations qu'on lui a fait subir.

Nous raffinons, transformons à outrance nos aliments, et nous passons ensuite notre temps à essayer de corriger les dégâts occasionnés : on ajoute des fibres et des vitamines aux céréales après les avoir ôtées ! C'est la prime à l'industrie des aliments ultra-transformés. Les consommateurs en paient le prix sous la forme de maladies chroniques.

Ce livre salutaire dissipe la confusion. Il oppose au réductionnisme qui conduit à la malbouffe, une approche authentiquement holistique : un bon aliment est un aliment peu dénaturé. Les recommandations nutritionnelles qui en découlent – comme la règle des 3V proposée par l'auteur – sont simples à comprendre et à appliquer par tous : grand public, diététiciens, médecins, mais aussi producteurs et industriels.

Ce livre est en soi le manifeste brillant de la nouvelle nutrition, la seule à même de garantir à tous une alimentation saine, durable et éthique. Bien manger est si simple.

To prevent chronic diseases linked to industrialisation, the ‘matrix’ effect of a food relates more to its action on health than its nutritional composition. It influences notably the kinetics of nutrient release in the digestive tract, the bioavailability of the nutrients and thereby their metabolic effects, as well as a feeling of fullness. It corresponds to a holistic vision of food reflecting that the whole is greater than the sum of its parts.