Vitalism

Ancient philosophies 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. 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. Jainism Vitalism is an aspect of Jain philosophy. The Tattvarthsutra by Umaswati states that the universe is made up of six eternal substances: sentient beings or souls (jīva), non-sentient substance or matter (pudgala), principle of motion (dharma), the principle of rest (adharma), space (ākāśa) and time (kāla). The Sarvārthasiddhi by Pujyapada further divides the Jiva into the amount of vitalities of the sense possessed. Medieval In Europe, medieval physics was influenced by the idea of pneuma, helping to shape later aether theories. Early modern Vitalists included English anatomist Francis Glisson (1597–1677) and the Italian doctor Marcello Malpighi (1628–1694). 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). 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). John Hunter recognised "a 'living principle' in addition to mechanics." Berzelius contended that compounds could be distinguished by whether they required any organisms in their synthesis (organic compounds) or whether they did not (inorganic compounds). Vitalist chemists predicted that organic materials could not be synthesized from inorganic components, but Friedrich Wöhler synthesised urea from inorganic components in 1828. 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. 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 claimed that the behaviour of light and sound waves showed that living organisms possessed a life-energy for which physical laws could never fully account. 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". 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. Vitalism is a superseded scientific hypothesis, and the term is sometimes used as a pejorative epithet. Ernst Mayr (1904–2005) wrote: 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. 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. 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". 21st century American philosophy professor Leonard Lawlor wrote a chapter for the 2007 book Columbia Companion to Twentieth-Century Philosophies detailing the "neo-vitalism" structure in 20th century continental philosophy. Moreover, Benjamin Prinz and Henning Schmidgen argue that an undercurrent they call "vitalist Marxism" ran through 20th century continental philsophy. Drawing in particular on the work of Georges Canguilhem, they describe an interpretation of Marxism in which life is understood not as a metaphysical substance but as a normative and self-organizing activity. Within this framework, the concept of life in the work of Karl Marx is reconsidered beyond its function as the biological basis of labor power and instead treated as a source of critique and resistance within capitalist modernity. This perspective also advances an “organological” account of technology, interpreting tools and machines as extensions or “organs” of living beings rather than as purely mechanical entities opposed to life. Vitalist Marxism thus links historical materialism with contemporary ecological and political concerns centered on the defense and transformation of living conditions. A final blow on vitalism was given when a completely synthetic bacterial chromosome was produced in 2010 by Craig Venter, and his team introduced it to genomically emptied bacterial host cells. The host cells were able to grow and replicate. Thus Mycoplasma laboratorium was created. ==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. This may be because the properties of the constituents are not fully understood, or because the interactions between the individual constituents are important for the behavior of the system. Whether emergence should be grouped with traditional vitalist concepts is a matter of semantic controversy. According to Emmeche et al. (1997): == Mesmerism ==

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." == Medical philosophies ==

Vitalism has a long history in medical philosophies: many traditional healing practices posited that disease results from some imbalance in vital forces. One example of a similar notion in Africa is the Yoruba concept of ase. In the European tradition founded by Hippocrates, these vital forces were associated with the four temperaments and humours. Multiple Asian traditions posited an imbalance or blocking of qi or prana. Amongst unterritorialized traditions such as religions and arts, forms of vitalism continue to exist as philosophical positions or as memorial tenets. Complementary and alternative medicine therapies include energy therapies, associated with vitalism, especially biofield therapies such as therapeutic touch, Reiki, external qi, chakra healing and SHEN therapy. 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...." 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. == Criticism ==

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)." Thomas Henry Huxley compared vitalism to stating that water is the way it is because of its "aquosity". 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, which predates the fields of organic chemistry and developmental biology, is that vitalists have failed to rule out mechanistic explanations. 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: Loeb addressed vitalism more explicitly: 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. 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." discusses vitalism's past and present roles in chiropractic and calls vitalism "a form of bio-theology." He further explains that: Keating views vitalism as incompatible with scientific thinking: Victor Stenger 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." Such a field is sometimes explained as electromagnetic, though some advocates also make confused appeals to quantum physics. Stenger 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. == See also ==