organicism


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or·gan·i·cism

(ōr-gan'i-sizm),
A theory that attributes all diseases, especially all mental disorders, as organic in origin.

organicism

(ôr-găn′ĭ-sĭz′əm)
n.
1. The concept that society or the universe is analogous to a biological organism, as in development or organization.
2. The doctrine that the total organization of an organism, rather than the functioning of individual organs, is the principal or exclusive determinant of every life process.
3. The theory that all disease is associated with structural alterations of organs.

or·gan′i·cist n.
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References in periodicals archive ?
David Fairer, in Organising Poetry: The Coleridge Circle, 1790-1798, distinguishes an "eighteenth-century organic" from idealist organicism, arguing that the former is closer to a concept of sustainability and continuity over time than to totality.
Waterman, "The Intellectual Context of Rerum Novarum," Review of Social Economy 49:4 (1991): 465-82; Waterman, "Market Social Order and Christian Organicism in Centesimus Annus," Journal of Markets & Morality 2, no.
Hence, we get a sort of Lockean re-evaluation of the immediate historical context--the British responses to the French Revolution and the latter's effect on the constitutional debate between Paine and Burke --in which Paine and revolutionary sentiment are allied with the idealist organic, while Burke and the conservative argument are seen in terms of empirical organicism.
This meant, as this essay will explore, Bushnell's abiding preference for organicism and its symbolic referent in the world of mind and spirit.
For this particular author, it is these Keynesian and macroeconomic aspects of Organicism rather than Evolutionary Economic applications that seem to offer the richest lode to be mined.
Organicism, for Howarth, became twentieth-century poetry's fault line: the moderns accepted and developed organicist poetics, while the "non-modernists" (his term) did not.
Organicism suggests the unification of a musical work by way of its common seeds or inspirational conditions.
These profoundly intuitive aesthetic/emotional and spiritual orientations of the Asian world are equalled in Western tradition only in the period of Romanticism and Idealism at the end of the 18th and in the early 19th centuries--the period of Coleridge and Wordsworth, but also especially of the organicism of Goethe, the nature philosophy of Schelling, the landscape painters of France and England, and the Hudson River painters in America.
Alternatively, how can the STF account for the fundamental differences in the ontological and epistemological assumptions of the theories that fall within the conceptual groupings of mechanicism, formism, organicism and contextualism?
For example, Heidegger's lectures on organicism, to which we shall return, reject mechanical accounts of nature.
In Gillis's words, Devlin and Clarke are "thrall to organicism," both working with an "ideal .
This bias is partly due to hermeneuticist sympathies with a kind of holism or organicism that opposes atomism in reality and atomistic individualism in human existence.