Vitalism - Wikipedia Vitalism From Wikipedia, the free encyclopedia Jump to navigation Jump to search Discredited scientific hypothesis This article is about the non-mechanist philosophy. For the Jain philosophical concept, see Vitalism (Jainism). For other uses, see Vital (disambiguation). The synthesis of urea in the early 19th century from inorganic compounds was counterevidence for the vitalist hypothesis that only organisms could make the components of living things. This article is part of a series on Alternative medicine General information Alternative medicine Alternative veterinary medicine Quackery (Health fraud) History of alternative medicine Rise of modern medicine Pseudoscience Antiscience Skepticism Skeptical movement National Center for Complementary and Integrative Health Terminology of alternative medicine Therapeutic nihilism Fringe medicine and science Acupressure Acupuncture Alkaline diet Anthroposophic medicine Apitherapy Applied kinesiology Aromatherapy Auriculotherapy Bates method Black salve Bodywork Bonesetter Bowen technique Breathwork Fake COVID-19 treatments Cancer treatments Charcoal cleanse Chiropractic Chiropractic treatment techniques Vertebral subluxation Christian Science Chromotherapy Colon cleansing Coffee enema Colorpuncture Colloidal silver Craniosacral therapy Crystal healing Cupping therapy Dental amalgam controversy Detoxification Foot detox Ear candling Energy medicine Esoteric energy Therapeutic touch Fabunan Antiviral Injection Facilitated communication Feldenkrais Method Functional medicine Hair analysis Herbal medicine Holistic dentistry Hologram bracelet Homeopathy Bach flower remedies Biological terrain assessment Hypnotherapy Iridology Ionized jewelry Jilly Juice Lightning Process Lymphotherapy Medical intuitive Mesmerism Magnet therapy Manual therapy Megavitamin therapy Mind–body interventions MMS Myofascial release NAET Naturopathy Oil pulling Orgone Orthomolecular medicine Orthopathy Osteomyology Osteopathy Ozone therapy Parapsychology Phrenology Psychic surgery Psychodermatology Radionics Rapid prompting method RBOP Reiki Reflexology Rolfing Scientific racism ThetaHealing Thought Field Therapy Urophagia Vaginal steaming Vision therapy Vitalism Young blood transfusion Zero balancing Conspiracy theories (list) Big Pharma conspiracy theory HIV/AIDS denialism OPV AIDS hypothesis Anti-vaccination Vaccines and autism MMR vaccine and autism Water fluoridation controversy GMO conspiracy theories Misinformation related to the COVID-19 pandemic Classifications Alternative medical systems Mind–body intervention Biologically-based therapy Manipulative methods Energy therapy Traditional medicine African Muti Southern Africa Ayurveda Ayurvedic acupressure Dosha Maharishi Vedic Approach to Health Balneotherapy Brazilian Bush medicine Cambodian Chinese Blood stasis Chinese herbology Dit Da Gua sha Gill plate trade Meridian Moxibustion Pressure point Qi San Jiao Tui na Zang-fu Chumash Curandero Faith healing Iranian Jamu Kambo Japanese Korean Mien Shiang Mongolian Prophetic medicine Shamanism Shiatsu Siddha Sri Lankan Thai massage Tibetan Unani Vietnamese Diagnoses Adrenal fatigue Aerotoxic syndrome Candida hypersensitivity Chronic Lyme disease Electromagnetic hypersensitivity Heavy legs Leaky gut syndrome Multiple chemical sensitivity Wilson's temperature syndrome v t e Vitalism is the belief that "living organisms are fundamentally different from non-living entities because they contain some non-physical element or are governed by different principles than are inanimate things".[1][a] Where vitalism explicitly invokes a vital principle, that element is often referred to as the "vital spark", "energy" or "élan vital", which some equate with the soul. In the 18th and 19th centuries vitalism was discussed among biologists, between those who felt that the known mechanics of physics would eventually explain the difference between life and non-life and vitalists who argued that the processes of life could not be reduced to a mechanistic process. Some vitalist biologists proposed testable hypotheses meant to show inadequacies with mechanistic explanations, but these experiments failed to provide support for vitalism. Biologists now consider vitalism in this sense to have been refuted by empirical evidence, and hence regard it either as a superseded scientific theory,[4] or, since the mid-20th century, as a pseudoscience.[5][6] Vitalism has a long history in medical philosophies: many traditional healing practices posited that disease results from some imbalance in vital forces. Contents 1 History 1.1 Ancient times 1.2 Medieval 1.3 Early modern 1.4 19th century 1.5 20th century 2 Emergentism 3 Mesmerism 4 Medical philosophies 5 Criticism 6 See also 7 Notes 8 References 9 Sources 10 External links History[edit] Ancient times[edit] The notion that bodily functions are due to a vitalistic principle existing in all living creatures has roots going back at least to ancient Egypt.[7] In Greek philosophy, the Milesian school proposed natural explanations deduced from materialism and mechanism. However, by the time of Lucretius, this account was supplemented, (for example, by the unpredictable clinamen of Epicurus), and in Stoic physics, the pneuma assumed the role of logos. Galen believed the lungs draw pneuma from the air, which the blood communicates throughout the body.[8] Medieval[edit] In Europe, medieval physics was influenced by the idea of pneuma, helping to shape later aether theories. Early modern[edit] Vitalists included English anatomist Francis Glisson (1597–1677) and the Italian doctor Marcello Malpighi (1628–1694).[9] Caspar Friedrich Wolff (1733–1794) is considered to be the father of epigenesis in embryology, that is, he marks the point when embryonic development began to be described in terms of the proliferation of cells rather than the incarnation of a preformed soul. However, this degree of empirical observation was not matched by a mechanistic philosophy: in his Theoria Generationis (1759), he tried to explain the emergence of the organism by the actions of a vis essentialis (an organizing, formative force), stating "All believers in epigenesis are vitalists." Carl Reichenbach (1788–1869) later developed the theory of Odic force, a form of life-energy that permeates living things. In the 17th century, modern science responded to Newton's action at a distance and the mechanism of Cartesian dualism with vitalist theories: that whereas the chemical transformations undergone by non-living substances are reversible, so-called "organic" matter is permanently altered by chemical transformations (such as cooking).[10] As worded by Charles Birch and John B. Cobb, "the claims of the vitalists came to the fore again" in the 18th century:[9] "[Georg Ernst] Stahl's followers were active as were others, such as the physician genius Francis Xavier Bichat of the Hotel Dieu."[9] However, "Bichat moved from the tendency typical of the French vitalistic tradition to progressively free himself from metaphysics in order to combine with hypotheses and theories which accorded to the scientific criteria of physics and chemistry."[11] John Hunter recognised "a 'living principle' in addition to mechanics."[9] Johann Friedrich Blumenbach also was influential in establishing epigenesis in the life sciences in 1781 with his publication of Über den Bildungstrieb und das Zeugungsgeschäfte. Blumenbach cut up freshwater Hydra and established that the removed parts would regenerate. He inferred the presence of a "formative drive" (Bildungstrieb) in living matter. But he pointed out that this name, like names applied to every other kind of vital power, of itself, explains nothing: it serves merely to designate a peculiar power formed by the combination of the mechanical principle with that which is susceptible of modification. 19th century[edit] Louis Pasteur argued that only life could catalyse fermentation. Painting by Albert Edelfelt, 1885 Further information: Alternatives to Darwinism Jöns Jakob Berzelius, one of the early 19th century fathers of modern chemistry, argued that a regulative force must exist within living matter to maintain its functions.[10] Vitalist chemists predicted that organic materials could not be synthesized from inorganic components, but Friedrich Wöhler synthesised urea from inorganic components in 1828.[12] However, contemporary accounts do not support the common belief that vitalism died when Wöhler made urea. This Wöhler Myth, as historian Peter Ramberg called it, originated from a popular history of chemistry published in 1931, which, "ignoring all pretense of historical accuracy, turned Wöhler into a crusader who made attempt after attempt to synthesize a natural product that would refute vitalism and lift the veil of ignorance, until 'one afternoon the miracle happened'".[13][14][15] Between 1833 and 1844, Johannes Peter Müller wrote a book on physiology called Handbuch der Physiologie, which became the leading textbook in the field for much of the nineteenth century. The book showed Müller's commitments to vitalism; he questioned why organic matter differs from inorganic, then proceeded to chemical analyses of the blood and lymph. He describes in detail the circulatory, lymphatic, respiratory, digestive, endocrine, nervous, and sensory systems in a wide variety of animals but explains that the presence of a soul makes each organism an indivisible whole. He also claimed the behavior of light and sound waves showed that living organisms possessed a life-energy for which physical laws could never fully account.[16] Louis Pasteur (1822–1895) after his famous rebuttal of spontaneous generation, performed several experiments that he felt supported vitalism. According to Bechtel, Pasteur "fitted fermentation into a more general programme describing special reactions that only occur in living organisms. These are irreducibly vital phenomena." Rejecting the claims of Berzelius, Liebig, Traube and others that fermentation resulted from chemical agents or catalysts within cells, Pasteur concluded that fermentation was a "vital action".[1] 20th century[edit] Hans Driesch (1867–1941) interpreted his experiments as showing that life is not run by physicochemical laws.[5] His main argument was that when one cuts up an embryo after its first division or two, each part grows into a complete adult. Driesch's reputation as an experimental biologist deteriorated as a result of his vitalistic theories, which scientists have seen since his time as pseudoscience.[5][6] Vitalism is a superseded scientific hypothesis, and the term is sometimes used as a pejorative epithet.[17] Ernst Mayr (1904–2005) wrote: It would be ahistorical to ridicule vitalists. When one reads the writings of one of the leading vitalists like Driesch one is forced to agree with him that many of the basic problems of biology simply cannot be solved by a philosophy as that of Descartes, in which the organism is simply considered a machine... The logic of the critique of the vitalists was impeccable.[18] Vitalism has become so disreputable a belief in the last fifty years that no biologist alive today would want to be classified as a vitalist. Still, the remnants of vitalist thinking can be found in the work of Alistair Hardy, Sewall Wright, and Charles Birch, who seem to believe in some sort of nonmaterial principle in organisms.[19] Other vitalists included Johannes Reinke and Oscar Hertwig. Reinke used the word neovitalism to describe his work, claiming that it would eventually be verified through experimentation, and that it was an improvement over the other vitalistic theories. The work of Reinke influenced Carl Jung.[20] John Scott Haldane adopted an anti-mechanist approach to biology and an idealist philosophy early on in his career. Haldane saw his work as a vindication of his belief that teleology was an essential concept in biology. His views became widely known with his first book Mechanism, life and personality in 1913.[21] Haldane borrowed arguments from the vitalists to use against mechanism; however, he was not a vitalist. Haldane treated the organism as fundamental to biology: "we perceive the organism as a self-regulating entity", "every effort to analyze it into components that can be reduced to a mechanical explanation violates this central experience".[21] The work of Haldane was an influence on organicism. Haldane also stated that a purely mechanist interpretation can not account for the characteristics of life. Haldane wrote a number of books in which he attempted to show the invalidity of both vitalism and mechanist approaches to science. Haldane explained: We must find a different theoretical basis of biology, based on the observation that all the phenomena concerned tend towards being so coordinated that they express what is normal for an adult organism. — [22] By 1931, biologists had "almost unanimously abandoned vitalism as an acknowledged belief."[22] Emergentism[edit] Main article: Emergentism Contemporary science and engineering sometimes describe emergent processes, in which the properties of a system cannot be fully described in terms of the properties of the constituents.[23][24] This may be because the properties of the constituents are not fully understood, or because the interactions between the individual constituents are also important for the behavior of the system. Whether emergence should be grouped with traditional vitalist concepts is a matter of semantic controversy.[25] According to Emmeche et al. (1997): On the one hand, many scientists and philosophers regard emergence as having only a pseudo-scientific status. On the other hand, new developments in physics, biology, psychology, and cross-disciplinary fields such as cognitive science, artificial life, and the study of non-linear dynamical systems have focused strongly on the high level 'collective behaviour' of complex systems, which is often said to be truly emergent, and the term is increasingly used to characterize such systems. — [26] Mesmerism[edit] Main article: Animal magnetism Franz Mesmer proposed the vitalist force of magnétisme animal in animals with breath. A popular vitalist theory of the 18th century was "animal magnetism", in the theories of Franz Mesmer (1734–1815). However, the use of the (conventional) English term animal magnetism to translate Mesmer's magnétisme animal can be misleading for three reasons: Mesmer chose his term to clearly distinguish his variant of magnetic force from those referred to, at that time, as mineral magnetism, cosmic magnetism and planetary magnetism. Mesmer felt that this particular force/power only resided in the bodies of humans and animals. Mesmer chose the word "animal," for its root meaning (from Latin animus="breath") specifically to identify his force as a quality that belonged to all creatures with breath; viz., the animate beings: humans and animals. Mesmer's ideas became so influential that King Louis XVI of France appointed two commissions to investigate mesmerism; one was led by Joseph-Ignace Guillotin, the other, led by Benjamin Franklin, included Bailly and Lavoisier. The commissioners learned about Mesmeric theory, and saw its patients fall into fits and trances. In Franklin's garden, a patient was led to each of five trees, one of which had been "mesmerized"; he hugged each in turn to receive the "vital fluid," but fainted at the foot of a 'wrong' one. At Lavoisier's house, four normal cups of water were held before a "sensitive" woman; the fourth produced convulsions, but she calmly swallowed the mesmerized contents of a fifth, believing it to be plain water. The commissioners concluded that "the fluid without imagination is powerless, whereas imagination without the fluid can produce the effects of the fluid."[27] Medical philosophies[edit] Vitalism has a long history in medical philosophies: many traditional healing practices posited that disease results from some imbalance in vital forces. In the Western tradition founded by Hippocrates, these vital forces were associated with the four temperaments and humours; Eastern traditions posited an imbalance or blocking of qi or prana. One example of a similar notion in Africa is the Yoruba concept of ase. Today forms of vitalism continue to exist as philosophical positions or as tenets in some religious traditions.[citation needed] Complementary and alternative medicine therapies include energy therapies,[28] associated with vitalism, especially biofield therapies such as therapeutic touch, Reiki, external qi, chakra healing and SHEN therapy.[29] In these therapies, the "subtle energy" field of a patient is manipulated by a practitioner. The subtle energy is held to exist beyond the electromagnetic energy produced by the heart and brain. Beverly Rubik describes the biofield as a "complex, dynamic, extremely weak EM field within and around the human body...."[29] The founder of homeopathy, Samuel Hahnemann, promoted an immaterial, vitalistic view of disease: "...they are solely spirit-like (dynamic) derangements of the spirit-like power (the vital principle) that animates the human body." The view of disease as a dynamic disturbance of the immaterial and dynamic vital force is taught in many homeopathic colleges and constitutes a fundamental principle for many contemporary practising homeopaths.[citation needed] Criticism[edit] The 17th century French playwright Molière mocked vitalism in his 1673 play Le Malade imaginaire. Vitalism has sometimes been criticized as begging the question by inventing a name. Molière had famously parodied this fallacy in Le Malade imaginaire, where a quack "answers" the question of "Why does opium cause sleep?" with "Because of its dormitive virtue (i.e., soporific power)."[30] Thomas Henry Huxley compared vitalism to stating that water is the way it is because of its "aquosity".[31] His grandson Julian Huxley in 1926 compared "vital force" or élan vital to explaining a railroad locomotive's operation by its élan locomotif ("locomotive force"). Another criticism is that vitalists have failed to rule out mechanistic explanations. This is rather obvious in retrospect for organic chemistry and developmental biology, but the criticism goes back at least a century. In 1912, Jacques Loeb published The Mechanistic Conception of Life, in which he described experiments on how a sea urchin could have a pin for its father, as Bertrand Russell put it (Religion and Science). He offered this challenge: "... we must either succeed in producing living matter artificially, or we must find the reasons why this is impossible." (pp. 5–6) Loeb addressed vitalism more explicitly: "It is, therefore, unwarranted to continue the statement that in addition to the acceleration of oxidations the beginning of individual life is determined by the entrance of a metaphysical "life principle" into the egg; and that death is determined, aside from the cessation of oxidations, by the departure of this "principle" from the body. In the case of the evaporation of water we are satisfied with the explanation given by the kinetic theory of gases and do not demand that to repeat a well-known jest of Huxley the disappearance of the "aquosity" be also taken into consideration." (pp. 14–15) Bechtel states that vitalism "is often viewed as unfalsifiable, and therefore a pernicious metaphysical doctrine."[1] For many scientists, "vitalist" theories were unsatisfactory "holding positions" on the pathway to mechanistic understanding. In 1967, Francis Crick, the co-discoverer of the structure of DNA, stated "And so to those of you who may be vitalists I would make this prophecy: what everyone believed yesterday, and you believe today, only cranks will believe tomorrow."[32] While many vitalistic theories have in fact been falsified, notably Mesmerism, the pseudoscientific retention of untested and untestable theories continues to this day. Alan Sokal published an analysis of the wide acceptance among professional nurses of "scientific theories" of spiritual healing. (Pseudoscience and Postmodernism: Antagonists or Fellow-Travelers?).[33] Use of a technique called therapeutic touch was especially reviewed by Sokal, who concluded, "nearly all the pseudoscientific systems to be examined in this essay are based philosophically on vitalism" and added that "Mainstream science has rejected vitalism since at least the 1930s, for a plethora of good reasons that have only become stronger with time."[33] Joseph C. Keating, Jr.[34] discusses vitalism's past and present roles in chiropractic and calls vitalism "a form of bio-theology." He further explains that: "Vitalism is that rejected tradition in biology which proposes that life is sustained and explained by an unmeasurable, intelligent force or energy. The supposed effects of vitalism are the manifestations of life itself, which in turn are the basis for inferring the concept in the first place. This circular reasoning offers pseudo-explanation, and may deceive us into believing we have explained some aspect of biology when in fact we have only labeled our ignorance. 'Explaining an unknown (life) with an unknowable (Innate),' suggests chiropractor Joseph Donahue, 'is absurd'."[35] Keating views vitalism as incompatible with scientific thinking: "Chiropractors are not unique in recognizing a tendency and capacity for self-repair and auto-regulation of human physiology. But we surely stick out like a sore thumb among professions which claim to be scientifically based by our unrelenting commitment to vitalism. So long as we propound the 'One cause, one cure' rhetoric of Innate, we should expect to be met by ridicule from the wider health science community. Chiropractors can't have it both ways. Our theories cannot be both dogmatically held vitalistic constructs and be scientific at the same time. The purposiveness, consciousness and rigidity of the Palmers' Innate should be rejected."[35] Keating also mentions Skinner's viewpoint: "Vitalism has many faces and has sprung up in many areas of scientific inquiry. Psychologist B.F. Skinner, for example, pointed out the irrationality of attributing behavior to mental states and traits. Such 'mental way stations,' he argued, amount to excess theoretical baggage which fails to advance cause-and-effect explanations by substituting an unfathomable psychology of 'mind'."[35] According to Williams, "[t]oday, vitalism is one of the ideas that form the basis for many pseudoscientific health systems that claim that illnesses are caused by a disturbance or imbalance of the body's vital force."[36] "Vitalists claim to be scientific, but in fact they reject the scientific method with its basic postulates of cause and effect and of provability. They often regard subjective experience to be more valid than objective material reality."[36] Victor Stenger[37] states that the term "bioenergetics" "is applied in biochemistry to refer to the readily measurable exchanges of energy within organisms, and between organisms and the environment, which occur by normal physical and chemical processes. This is not, however, what the new vitalists have in mind. They imagine the bioenergetic field as a holistic living force that goes beyond reductionist physics and chemistry."[38] Such a field is sometimes explained as electromagnetic, though some advocates also make confused appeals to quantum physics.[29] Joanne Stefanatos states that "The principles of energy medicine originate in quantum physics."[39] Stenger[38] offers several explanations as to why this line of reasoning may be misplaced. He explains that energy exists in discrete packets called quanta. Energy fields are composed of their component parts and so only exist when quanta are present. Therefore, energy fields are not holistic, but are rather a system of discrete parts that must obey the laws of physics. This also means that energy fields are not instantaneous. These facts of quantum physics place limitations on the infinite, continuous field that is used by some theorists to describe so-called "human energy fields".[40] Stenger continues, explaining that the effects of EM forces have been measured by physicists as accurately as one part in a billion and there is yet to be any evidence that living organisms emit a unique field.[38] Vitalistic thinking has also been identified in the naive biological theories of children: "Recent experimental results show that a majority of preschoolers tend to choose vitalistic explanations as most plausible. Vitalism, together with other forms of intermediate causality, constitute unique causal devices for naive biology as a core domain of thought."[41] See also[edit] Energy (esotericism) Etheric body Georges Canguilhem Henri Bergson Holism in science Homeopathy Irreducible complexity Lebensphilosophie Mind–body dualism Morphic resonance Odic force Orenda Orgone Orthogenesis Ratiovitalism Vis medicatrix naturae Vital materialism Vitality Notes[edit] ^ Stéphane Leduc and D'Arcy Thompson (On Growth and Form) published a series of works that in Evelyn Fox Keller's view took on the task of uprooting the remaining vestiges of vitalism, essentially by showing that the principles of physics and chemistry were enough, by themselves, to account for the growth and development of biological form.[2] On the other hand, Michael Ruse notes that D'Arcy Thompson's avoidance of natural selection had an "odor of spirit forces" about it.[3] References[edit] ^ a b c Bechtel, William; Williamson, Robert C. (1998). "Vitalism". In E. Craig (ed.). Routledge Encyclopedia of Philosophy. Routledge.CS1 maint: multiple names: authors list (link) ^ Evelyn Fox Keller, Making Sense of Life Explaining Biological Development with Models, Metaphors, and Machines. Harvard University Press, 2002. ^ Ruse, Michael (2013). "17. From Organicism to Mechanism-and Halfway Back?". In Henning, Brian G.; Scarfe, Adam (eds.). Beyond Mechanism: Putting Life Back Into Biology. Lexington Books. p. 419. ISBN 9780739174371. ^ Williams, Elizabeth Ann (2003). A Cultural History of Medical Vitalism in Enlightenment Montpellier. Ashgate. p. 4. ISBN 978-0-7546-0881-3. ^ a b c [failed verification]Developmental Biology 8e Online: A Selective History of Induction Archived 2006-10-31 at the Wayback Machine ^ a b Sebastian Normandin; Charles T. Wolfe (2013). Introduction. Vitalism and the Scientific Image in Post-Enlightenment Life Science, 1800–2010. Springer. p. 104. ISBN 978-94-007-2445-7. In medicine and biology, vitalism has been seen as a philosophically-charged term, a pseudoscientific gloss that corrupted scientific practice … ^ Jidenu, Paulin (1996) African Philosophy, 2nd Ed. Indiana University Press, ISBN 0-253-21096-8, p.16. ^ Birch & Cobb 1985, p. 75 ^ a b c d Birch & Cobb 1985, pp. 76–78 ^ a b Ede, Andrew. (2007) The Rise and Decline of Colloid Science in North America, 1900–1935: The Neglected Dimension, p. 23 ^ History and Philosophy of the Life Sciences, p. 238 ^ Vitalism and Synthesis of Urea ^ The Real Death of Vitalism: Implications of the Wöhler Myth ^ Schummer, J. http://www.joachimschummer.net/papers/2003_NatureChemistry_SHPS.pdf, 2003 ^ In 1845, Adolph Kolbe succeeded in making acetic acid from inorganic compounds, and in the 1850s, Marcellin Berthelot repeated this feat for numerous organic compounds. In retrospect, Wöhler's work was the beginning of the end of Berzelius's vitalist hypothesis, but only in retrospect, as Ramberg had shown. ^ [unreliable source?] http://vlp.mpiwg-berlin.mpg.de/pdfgen/essays/enc22.pdf ^ "Other writers (eg, Peterfreund, 1971) simply use the term vitalism as a pejorative label." in Galatzer-Levy, RM (1976) Psychic Energy, A Historical Perspective Ann Psychoanal 4:41–61 [1] ^ Mayr E (2002) The Walter Arndt Lecture: The Autonomy of Biology, adapted for the internet, on "Archived copy". Archived from the original on 2006-09-26. Retrieved 2006-09-24.CS1 maint: archived copy as title (link) ^ Ernst Mayr Toward a new philosophy of biology: observations of an evolutionist 1988, p. 13 ^ Noll, Richard. "Jung's Concept of Die Dominanten (The Dominants)". https://www.academia.edu/6789277/Jungs_concept_of_die_Dominanten_the_Dominants_1997_ ^ a b Bowler, Peter J. Reconciling science and religion: the debate in early-twentieth-century Britain, 2001, pp. 168–169 ^ a b Mayr, Ernst (2010). "The Decline of Vitalism". In Bedau, Mark A.; Cleland, Carol E. (eds.). The Nature of Life: Classical and Contemporary Perspectives from Philosophy and Science. Cambridge University Press. pp. 93–95. ISBN 9781139488655. Yet considering how dominant vitalism was in biology and for how long a period it prevailed, it is surprising how rapidly and completely it collapsed. The last support of vitalism as a viable concept in biology disappeared about 1930." (p. 94) From p. 95: "Vitalism survived even longer in the writings of philosophers than it did in the writings of physicists. But so far as I know, there are no vitalists among the philosophers of biology who started publishing after 1965. Nor do I know of a single reputable living biologist who still supports straightforward vitalism. The few late twentieth-century biologists with vitalist leanings (A. Hardy, S. Wright, A. Portmann) are no longer alive. ^ Schultz, S.G. (1998). "A century of (epithelial) transport physiology: from vitalism to molecular cloning". The American Journal of Physiology. 274 (1 Pt 1): C13–23. doi:10.1152/ajpcell.1998.274.1.C13. PMID 9458708. ^ Gilbert, S.F.; Sarkar, S. (2000). "Embracing complexity: organicism for the 21st century". Developmental Dynamics. 219 (1): 1–9. doi:10.1002/1097-0177(2000)9999:9999<::AID-DVDY1036>3.0.CO;2-A. PMID 10974666. ^ see "Emergent Properties" in the Stanford Encyclopedia of Philosophy, online at Stanford University for explicit discussion; briefly, some philosophers see emergentism as midway between traditional spiritual vitalism and mechanistic reductionism; others argue that, structurally, emergentism is equivalent to vitalism. See also Emmeche, C. (2001) Does a robot have an Umwelt? Semiotica 134: 653–693 [2] ^ Emmeche, C. (1997) Explaining Emergence: towards an ontology of levels. Journal for General Philosophy of Science available online Archived 2006-10-06 at the Wayback Machine ^ Best, M.; Neuhauser, D.; Slavin, L. (2003). "Evaluating Mesmerism, Paris, 1784: the controversy over the blinded placebo controlled trials has not stopped". Quality & Safety in Health Care. 12 (3): 232–3. doi:10.1136/qhc.12.3.232. PMC 1743715. PMID 12792017. ^ "Complementary and Alternative Medicine – U.S. National Library of Medicine Collection Development Manual". Retrieved 2008-03-31. ^ a b c Rubik, Bioenergetic Medicines, American Medical Student Association Foundation, viewed 28 November 2006, "Archived copy". Archived from the original on 2006-02-14. Retrieved 2006-12-02.CS1 maint: archived copy as title (link) ^ Mihi a docto doctore / Demandatur causam et rationem quare / Opium facit dormire. / A quoi respondeo, / Quia est in eo / Vertus dormitiva, / Cujus est natura / Sensus assoupire. Le Malade imaginaire, (French Wikisource) ^ The Physical Basis of Life, Pall Mall Gazette, 1869 ^ Crick, Francis (1967) Of Molecules and Men; Great Minds Series Prometheus Books 2004, reviewed here. Crick's remark is cited and discussed in: Hein H (2004) Molecular biology vs. organicism: The enduring dispute between mechanism and vitalism. Synthese 20:238–253, who describes Crick's remark as "raising spectral red herrings". ^ a b Pseudoscience and Postmodernism: Antagonists or Fellow-Travelers? ^ Joseph C. Keating, Jr., PhD: Biographical sketch Archived 2006-05-25 at the Wayback Machine ^ a b c Keating, Joseph C. (2002), "The Meanings of Innate", The Journal of the Canadian Chiropractic Association, 46 (1): 4–10, PMC 2505097 ^ a b Williams, William F., ed. (2013). "Vitalism". Encyclopedia of Pseudoscience: From Alien Abductions to Zone Therapy (revised ed.). p. 367. ISBN 9781135955229. VITALISM – The concept that bodily functions are due to a 'vital principle' or 'life force' that is distinct from the physical forces explainable by the laws of chemistry and physics. Many alternative approaches to modern medicine are rooted in vitalism. ... The exact nature of the vital force was debated by early philosophers, but vitalism in one form or another remained the preferred thinking behind most science and medicine until 1828. That year, German scientist Friedrich Wöhler (1800–82) synthesized an organic compound from an inorganic substance, a process that vitalists considered to be impossible. ... Vitalists claim to be scientific, but in fact they reject the scientific method with its basic postulates of cause and effect and of provability. They often regard subjective experience to be more valid than objective material reality. Today, vitalism is one of the ideas that form the basis for many pseudoscientific health systems that claim that illnesses are caused by a disturbance or imbalance of the body's vital force. ^ Victor J. Stenger's site Archived 2016-03-03 at the Wayback Machine ^ a b c Stenger, Victor J. (Spring–Summer 1999). "The Physics of 'Alternative Medicine': Bioenergetic Fields". The Scientific Review of Alternative Medicine. 3 (1). Archived from the original on 2006-12-18. Retrieved 2006-12-03. ^ Stefanatos, J. 1997, Introduction to Bioenergetic Medicine, Shoen, A.M. and S.G. Wynn, Complementary and Alternative Veterinary Medicine: Principles and Practices, Mosby-Yearbook, Chicago. ^ Biley, Francis C. 2005, Unitary Health Care: Martha Rogers' Science of Unitary Human Beings, University of Wales College of Medicine, viewed 30 November 2006, "Archived copy". Archived from the original on 2006-12-05. Retrieved 2006-12-02.CS1 maint: archived copy as title (link) ^ Inagaki, K.; Hatano, G. (2004). "'Vitalistic causality in young children's naive biology.'". Trends Cogn Sci. 8 (8): 356–62. doi:10.1016/j.tics.2004.06.004. PMID 15335462. Sources[edit] Birch, Charles; Cobb, John B (1985). The Liberation of Life: From the Cell to the Community. ISBN 9780521315142. History and Philosophy of the Life Sciences. 29. 2007. External links[edit] Wikiversity has learning resources about Vitalism Vitalism on In Our Time at the BBC Vitalism at the Skeptic's Dictionary For vital force and vitalism in the Spanish context, see Nicolás Fernández-Medina's Life Embodied: The Promise of Vital Force in Spanish Modernity (McGill-Queen's UP, 2018). v t e Evolutionary biology Introduction Outline Timeline of evolution Evolutionary history of life Index Evolution Abiogenesis Adaptation Adaptive radiation Cladistics Coevolution Common descent Convergence Divergence Earliest known life forms Evidence of evolution Extinction Event Gene-centered view Homology Last universal common ancestor Macroevolution Microevolution Non-adaptive radiation Origin of life Panspermia Parallel evolution Speciation Taxonomy Population genetics Biodiversity Gene flow Genetic drift Mutation Natural selection Artificial selection Variation Sexual selection Social selection Development Canalisation Evolutionary developmental biology Genetic assimilation Inversion Modularity Phenotypic plasticity Of taxa Bacteria Birds origin Brachiopods Molluscs Cephalopods Dinosaurs Fish Fungi Insects butterflies Life Mammals cats canids wolves dogs hyenas dolphins and whales horses Kangaroos primates humans lemurs sea cows Plants Reptiles Spiders Tetrapods Viruses influenza Of organs Cell DNA Flagella Eukaryotes symbiogenesis chromosome endomembrane system mitochondria nucleus plastids In animals eye hair auditory ossicle nervous system brain Of processes Aging Death Programmed cell death Avian flight Biological complexity Cooperation Color vision in primates Emotion Empathy Ethics Eusociality Immune system Metabolism Monogamy Morality Mosaic evolution Multicellularity Sexual reproduction Gamete differentiation/sexes Life cycles/nuclear phases Mating types Meiosis Sex-determination Snake venom Tempo and modes Gradualism/Punctuated equilibrium/Saltationism Micromutation/Macromutation Uniformitarianism/Catastrophism Speciation Allopatric Anagenesis Catagenesis Cladogenesis Cospeciation Ecological Hybrid Non-ecological Parapatric Peripatric Reinforcement Sympatric History Renaissance and Enlightenment Transmutation of species David Hume Dialogues Concerning Natural Religion Charles Darwin On the Origin of Species History of paleontology Transitional fossil Blending inheritance Mendelian inheritance The eclipse of Darwinism Modern synthesis History of molecular evolution Extended evolutionary synthesis Philosophy Darwinism Alternatives Catastrophism Lamarckism Orthogenesis Mutationism Saltationism Structuralism Spandrel Theistic Vitalism Teleology in biology Related Biogeography Ecological genetics Molecular evolution Phylogenetics Tree Polymorphism Protocell Systematics Category Commons Portal WikiProject v t e Philosophy of biology Themes Empiricism Naturalism Pragmatism Reductionism Holism Evolutionary taxonomy Evolution Adaptationism Alternatives to Darwinism Catastrophism Lamarckism Orthogenesis Mutationism Structuralism Spandrel Theistic Vitalism Darwinism Evolutionary epistemology Teleology Tree of life Philosophers of biology John Beatty Lindley Darden Daniel Dennett John Dupré Carla Fehr Marjorie Grene Peter Godfrey-Smith James R. Griesemer Paul E. Griffiths David Hull Hans Jonas Philip Stuart Kitcher Tim Lewens Helen Longino Jane Maienschein Roberta Millstein Sandra Mitchell Susan Oyama Alex Rosenberg Michael Ruse Sahotra Sarkar Elliott Sober Kim Sterelny Alfred I. Tauber Francisco Varela Gerard Verschuuren William C. Wimsatt Biologists Francisco J. Ayala Patrick Bateson Charles Darwin Richard Dawkins Jared Diamond Michael Ghiselin François Jacob Stephen Jay Gould Richard Lewontin Konrad Lorenz Humberto Maturana Ernst Mayr Jacques Monod Denis Noble Joan Roughgarden Rolf Sattler John Maynard Smith Edward O. Wilson Jonas Salk Related Philosophy of mind History of biology v t e Philosophy of science Concepts Analysis Analytic–synthetic distinction A priori and a posteriori Causality Commensurability Consilience Construct Creative synthesis Demarcation problem Empirical evidence Explanatory power Fact Falsifiability Feminist method Functional contextualism Ignoramus et ignorabimus Inductive reasoning Intertheoretic reduction Inquiry Nature Objectivity Observation Paradigm Problem of induction Scientific law Scientific method Scientific revolution Scientific theory Testability Theory choice Theory-ladenness Underdetermination Unity of science Metatheory of science Coherentism Confirmation holism Constructive empiricism Constructive realism Constructivist epistemology Contextualism Conventionalism Deductive-nomological model Hypothetico-deductive model Inductionism Epistemological anarchism Evolutionism Fallibilism Foundationalism Instrumentalism Pragmatism Model-dependent realism Naturalism Physicalism Positivism / Reductionism / Determinism Rationalism / Empiricism Received view / Semantic view of theories Scientific realism / Anti-realism Scientific essentialism Scientific formalism Scientific skepticism Scientism Structuralism Uniformitarianism Vitalism Philosophy of Physics thermal and statistical Motion Chemistry Biology Geography Social science Technology Engineering Artificial intelligence Computer science Information Mind Psychiatry Psychology Perception Space and time Related topics Alchemy Criticism of science Descriptive science Epistemology Faith and rationality Hard and soft science History and philosophy of science History of science History of evolutionary thought Logic Metaphysics Normative science Pseudoscience Relationship between religion and science Rhetoric of science Science studies Sociology of scientific knowledge Sociology of scientific ignorance Philosophers of science by era Ancient Plato Aristotle Stoicism Epicureans Medieval Averroes Avicenna Roger Bacon William of Ockham Hugh of Saint Victor Dominicus Gundissalinus Robert Kilwardby Early modern Francis Bacon Thomas Hobbes René Descartes Galileo Galilei Pierre Gassendi Isaac Newton David Hume Late modern Immanuel Kant Friedrich Schelling William Whewell Auguste Comte John Stuart Mill Herbert Spencer Wilhelm Wundt Charles Sanders Peirce Wilhelm Windelband Henri Poincaré Pierre Duhem Rudolf Steiner Karl Pearson Contemporary Alfred North Whitehead Bertrand Russell Albert Einstein Otto Neurath C. D. Broad Michael Polanyi Hans Reichenbach Rudolf Carnap Karl Popper Carl Gustav Hempel W. V. O. Quine Thomas Kuhn Imre Lakatos Paul Feyerabend Jürgen Habermas Ian Hacking Bas van Fraassen Larry Laudan Daniel Dennett Category  Philosophy portal  Science portal Retrieved from "https://en.wikipedia.org/w/index.php?title=Vitalism&oldid=997983975" Categories: Vitalism Consciousness–matter dualism History of biology Philosophy of science Obsolete scientific theories Pseudoscience Emergence Hidden categories: CS1 maint: multiple names: authors list All articles with failed verification Articles with failed verification from February 2015 Webarchive template wayback links All articles lacking reliable references Articles lacking reliable references from February 2015 CS1 maint: archived copy as title Articles with short description Short description matches Wikidata All articles with unsourced statements Articles with unsourced statements from April 2017 Navigation menu Personal tools Not logged in Talk Contributions Create account Log in Namespaces Article Talk Variants Views Read Edit View history More Search Navigation Main page Contents Current events Random article About Wikipedia Contact us Donate Contribute Help Learn to edit Community portal Recent changes Upload file Tools What links here Related changes Upload file Special pages Permanent link Page information Cite this page Wikidata item Print/export Download as PDF Printable version Languages العربية Bân-lâm-gú Беларуская Български Bosanski Català Čeština Dansk Deutsch Eesti Ελληνικά Español Esperanto Euskara فارسی Français Frysk Galego 한국어 Հայերեն Bahasa Indonesia Italiano עברית Қазақша Кыргызча Magyar Nederlands 日本語 Norsk bokmål Norsk nynorsk Oʻzbekcha/ўзбекча Polski Português Română Русский Slovenčina Српски / srpski Srpskohrvatski / српскохрватски Suomi Svenska Türkçe Українська 中文 Edit links This page was last edited on 3 January 2021, at 05:18 (UTC). Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization. Privacy policy About Wikipedia Disclaimers Contact Wikipedia Mobile view Developers Statistics Cookie statement