Reductionism

Scientists have always attempted to explain the world in terms of a few unifying principles. In the fifth century B.C. Democritus boldly claimed that reality is simply a collection of indivisible and eternal parts or atoms. Over the centuries his doctrine has remained a landmark, and much progress in physics is due to its distinction between subjective perception and objective reality. This book discusses theory reduction in physics, which states that the whole is nothing more than the sum of its parts: the properties of things are directly determined by their constituent parts. Reductionism deals with the relation between different theories that address different levels of reality, and uses extrapolations to apply that relation in different sciences. Reality shows a complex structure of connections, and the dream of a unified interpretation of all phenomena in several simple laws continues to attract anyone with genuine philosophical and scientific interests. If the most radical reductionist point of view is correct, the relationship between disciplines is strictly inclusive: chemistry becomes physics, biology becomes chemistry, and so on. Eventually, only one science, indeed just a single theory, would survive, with all others merging in the Theory of Everything. Is the current coexistence of different sciences a mere historical venture which will end when the Theory of Everything has been established? Can there be a unified description of nature? Rather than an analysis of full reductionism, this book focuses on aspects of theory reduction in physics and stimulates reflection on related questions: is there any evidence of actual reduction? Are the examples used in the philosophy of science too simplistic? What has been endangered by the search for (the) ultimate truth? Has the dream of reductionist reason created any monsters? Is big science one such monster? What is the point of embedding science Y within science X, if predictions cannot be made on that basis?

Are art and science separated by an unbridgeable divide? Can they find common ground? In this new book, neuroscientist Eric R. Kandel, whose remarkable scientific career and deep interest in art give him a unique perspective, demonstrates how science can inform the way we experience a work of art and seek to understand its meaning. Kandel illustrates how reductionism—the distillation of larger scientific or aesthetic concepts into smaller, more tractable components—has been used by scientists and artists alike to pursue their respective truths. He draws on his Nobel Prize-winning work revealing the neurobiological underpinnings of learning and memory in sea slugs to shed light on the complex workings of the mental processes of higher animals. In Reductionism in Art and Brain Science, Kandel shows how this radically reductionist approach, applied to the most complex puzzle of our time—the brain—has been employed by modern artists who distill their subjective world into color, form, and light. Kandel demonstrates through bottom-up sensory and top-down cognitive functions how science can explore the complexities of human perception and help us to perceive, appreciate, and understand great works of art. At the heart of the book is an elegant elucidation of the contribution of reductionism to the evolution of modern art and its role in a monumental shift in artistic perspective. Reductionism steered the transition from figurative art to the first explorations of abstract art reflected in the works of Turner, Monet, Kandinsky, Schoenberg, and Mondrian. Kandel explains how, in the postwar era, Pollock, de Kooning, Rothko, Louis, Turrell, and Flavin used a reductionist approach to arrive at their abstract expressionism and how Katz, Warhol, Close, and Sandback built upon the advances of the New York School to reimagine figurative and minimal art. Featuring captivating drawings of the brain alongside full-color reproductions of modern art masterpieces, this book draws out the common concerns of science and art and how they illuminate each other.

Reductionism's approach brings together many of the most interesting questions today in philosophy (consciousness and computers) and in science (issues of complexity and self-organization). It also presents a brief history of how reductionism has developed in Western philosophy and religion, with reference to Indian philosophy on certain issues.

This volume on Religion and Reductionism grew out of a conference convened in November, 1990, where the participants were asked to respond to the conceptual and methodological problem of reductionism in the academic study of religion. The conference focused on the writings of Robert A. Segal and his defence of reductionism and criticism of Mircea Eliade's non-reductive interpretation of religion. At the Miami conference some of the most important and enduring questions were raised: (1) What is religion? (2) What is religion and/or religious meaning? (3) How should religion be studied and taught? (4) What are the possibilities and limits of social scientific analyses of religious phenomena? (5) What is reductionism? (6) What is anti-reductionism? These and other questions on religion and reductionism are widespread and invite serious consideration; they help to illuminate the basic issues that are at the core of any study of the world's major religions.

An unparalleled introduction to how the science of the small explains the biggest phenomena of life From the atom to our societies, this is an unparalleled introduction to how the science of the small explains the biggest phenomena of life. Ever since the ancient Greeks conceived of the atom, humans have sought the smallest ingredients of existence. In the past century, the use of reductionism to understand behaviour has gained momentum as the quantum universe and the workings of the human mind have been uncovered in particle colliders and fMRI scanners. Acclaimed physicist Alastair I.M. Rae spells out how the powerful tool of reductionism works, from the level of subatomic particles, up through molecular chemistry, and beyond to our neural networks. How does physics explain consciousness? Can quantum mechanics be applied to the brain or mind? What can economists learn from reductionism? Rae’s exploration is an indispensable guide to one of the most fundamental ideas of science.

Reductionism as a scientific methodology has been extraordinarily successful in biology. However, recent developments in molecular biology have shown that reductionism is seriously inadequate in dealing with the mind-boggling complexity of integrated biological systems. This title presents an appropriate balance between science and philosophy and covers traditional philosophical treatments of reductionism as well as the benefits and shortcomings of reductionism in particular areas of science. Discussing the issue of reductionism in the practice of medicine it takes into account the holistic and integrative aspects that require the context of the patient in his biological and psychological entirety. The emerging picture is that what first seems like hopeless disagreements turn out to be differences in emphasis. Although genes play an important role in biology, the focus on genetics and genomics has often been misleading. The consensus view leads to pluralism: both reductionst methods and a more integrative approach to biological complexity are required, depending on the questions that are asked. * An even balance of contributions from scientists and philosophers of science - representing a unique interchange between both communities interested in reductionism

Martin van Hees presents a new approach to the study of law - legal reductionism - which combines elements of legal positivism, new institutionalism and decision theory. From legal positivism Van Hees derives some fundamental insights into the nature of legal systems, but he also revises some of its key tenets. He argues that law can be reduced to facts; moreover, he re-establishes the relation between law and morality by arguing that law and positive morality are inherently related. He subsequently uses decision-theoretic tools to develop and defend his reductionist methodology. The second part of the study applies the resulting approach to an analysis of legal freedom. By showing that legal reductionism allows us to analyse the value of liberal legal systems, Van Hees makes a forceful case for including the study of law in moral and political philosophy. The book is accessible to a wide readership, including legal and moral philosophers, political theorists and social scientists.

In contemporary philosophy of science, ontological reductionism, or the claim that everything that exists in the world is something physical, is the consensus mainstream position. Contrary to a widespread belief, this book establishes that ontological and epistemological reductionism stand or fall together. The author proposes a new strategy of conservative theory reduction that operates by means of the construction of functional sub-concepts that are coextensional with physical concepts. Thus, a complete conservative reductionism is established that vindicates both the indispensable scientific character of the special sciences and their reducibility to physics. The second part of the book works this strategy out, using the example of classical and molecular genetics.