The Whole is Greater than the Sum of Its Parts: Aristotle's Holistic Philosophy

Introduction

While the phrase "The whole is greater than the sum of its parts" is often attributed to Aristotle and closely associated with his philosophical ethos, it cannot be found verbatim in his work, specifically in "Metaphysics" Book VIII, 1045a. However, upon closer examination, it becomes evident that this passage delves into the concept of unity and the intricate relationship between potentiality and actuality, aligning with the idea that a whole entity can transcend the mere aggregation of its constituent parts.

In this exploration, we will dive into Aristotle's holistic philosophy and how it resonates across his interconnected treatises, even if the precise wording is not present.

A Holistic Approach to Science

Aristotle's holistic approach to science is characterized by the seamless interconnectedness of his treatises. Rather than compartmentalizing knowledge, he perceived it as an integrated whole. This holistic perspective becomes apparent when we examine his treatment of various subjects across different works.

For instance, in his treatise "On Interpretation" (Ackrill 1963), a text primarily focused on logic, Aristotle astutely references his earlier work, "On the Soul," where he delved even deeper into the intricate relationship between language and thought. Similarly, in his masterpiece "Nicomachean Ethics" (Brown 2009), Aristotle acknowledged that the issues he addressed would find further exploration in his treatise on politics. These cross-references among his works highlight Aristotle's belief that knowledge should be pursued in a comprehensive and interconnected manner, rather than isolating subjects into discrete disciplines.

The Multilayered and Holistic Model in "On Interpretation"

Aristotle's exploration of language, thought, and reality in "On Interpretation" reveals a multilayered and holistic perspective. Consider this passage:

"Spoken sounds are symbols of affections in the soul, and written marks symbols of spoken sounds. And just as written marks are not the same for all men, neither are spoken sounds. But what these are in the first place signs of – affections of the soul – are the same for all; and what these affections are likenesses of – actual things – are also the same." (16a3-8)

These lines underscore the intricate interrelation and interdependence of four key elements: spoken sounds, written marks, mental affections, and real-world objects. Aristotle did not prioritize one element over the others but emphasized their interdependence within the human cognitive and communicative process.

Holistic Understanding and Isomorphism

Aristotle's passage suggests that objects, mental affections, and linguistic symbols are all integral components of our understanding of the world. Although he refrains from delving into the intricacies of isomorphism, a concept often associated with fields like mathematics and linguistics, traces of what we now recognize as isomorphism can be discerned within his philosophical framework. These subtle traces echo the hermetic maxim: "As above, so below; as below, so above" (Atkinson 2011).

Potentiality and Actuality

In interpreting the lines from 'On Interpretation' (16a3-8) mentioned above, we encounter another layer of complexity—the Janus-like paired concept of Potentiality/Actuality.

1.      Potentiality (Dunamis): It refers to the inherent capacity or potential within something to become something else, representing the unrealized or latent state of an object or entity. For example, a seed has the potential to become a fully grown plant.

2.      Actuality (Energeia or Entelecheia): Actuality represents the realized state of an object or entity, where the inherent potentiality has been fully actualized or manifested. Using the example of the seed, the fully grown plant is its actuality.

From this perspective, it is indeed valid to consider that, for Aristotle, written marks may have the potential to symbolize not only spoken sounds but also mental affections in the soul and the corresponding real-world entities. This aligns with the idea that these elements work together simultaneously in the process of understanding and acquiring knowledge (Aristotle. Complete Works. 2012).

What is more, it's reasonable to suggest that in Aristotle's comprehensive framework the interplay between potentiality and actuality extends not only from written marks to their symbolic representations but also conversely, from the tangible objects in the world to their potential transformation into images within the consciousness of the subject, which can subsequently be translated into oral or written symbols. This dynamic relationship underscores the deep interconnectedness of language, cognition, and the external reality.

1.      Potentiality of Written Marks and Objects: Aristotle's approach recognizes that just as written marks hold the potential to symbolize spoken sounds, thoughts, and the external world, tangible objects themselves bear the latent potential to be internalized as mental images within the human mind. This potentiality suggests that the boundary between external reality and internal mental representations is porous and fluid.

2.      Actuality of Written Marks and Mental Images: The actuality of written marks occurs when they are comprehended as symbols of various elements, but similarly, the actuality of mental images transpires when individuals transform their perceptions of external objects into meaningful representations within their consciousness. This reciprocal process implies a dynamic and continuous interplay between the outer world and the inner mental realm.

3.      Seed of “Translation”: In this organic interchange, the seed of "translation" lies at the heart of Aristotle's model. It signifies that the potentiality of one aspect inherently contains the essence of the other. When a real object is perceived and transformed into a mental image, it inherently carries within itself the potential to be expressed through oral or written symbols. Conversely, when linguistic symbols are interpreted and understood, they hold the potential to evoke mental images and connections to the external world. This mutual inclusivity highlights the holistic nature of Aristotle's framework, where nothing exists in isolation, and each element possesses the inherent potential to bridge the gap between thought and expression.

Just as the "signe" in Saussure's linguistic theory moves beyond the idea of a mechanical sum of its parts and is envisioned as an entity arising from the mutual and synchronous articulation between the "signifier" and the "signified" (Saussure 1916), Aristotle's multi-layered model of language and cognition not only encompasses the potentiality of written marks to represent the world but also underscores how the world itself can be translated into mental images, which, in turn, can be expressed through linguistic symbols. This dual movement between potentiality and actuality serves as a foundational concept in understanding the intricate relationship between language, thought, and our perception of the external reality.

Conclusion

In conclusion, Aristotle's holistic philosophy, encapsulated by the principle that "The whole is greater than the sum of its parts," is manifest in his interconnected approach to science and his exploration of language and thought in "On Interpretation." His recognition of the interdependence of spoken sounds, written marks, mental affections, and real-world objects underscores his commitment to a holistic understanding of knowledge and communication.

While Aristotle's passage from 'On Interpretation' may spark scholarly debates and varied interpretations, it is evident that he did not isolate elements but saw them as integral to our comprehension of the world. Aristotle's holistic approach aligns with his broader philosophical principle—the interconnected nature of everything in the world. He demonstrated in-depth awareness of how the parts of the whole are intricately articulated, avoiding the approach of those bad butchers who remain oblivious to the junctures. Instead, he recognized how various elements come together in the complex text-ure of human cognition and communication.

Related Post:

Derrida's Critique of Aristotle's Theory of the Sign

https://derridaforlinguists.blogspot.com/2023/09/blog-post_18.html

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Riddle Me This:

What principle is encapsulated in Aristotle's holistic philosophy, as discussed in the blog post?

A) The whole is equal to the sum of its parts.

B) The whole is smaller than the sum of its parts.

C) The whole is greater than the sum of its parts.

D) The whole is unrelated to the sum of its parts.

Bibliography:

1.            Peter Adamson, Classical Philosophy: A History of Philosophy without Any Gaps, Volume 1 (Great Clarendon Street, Oxford, OX2 6DP, United Kingdom: Oxford University Press, 2014).

2.            Drei Eingeweihte and William Walker Atkinson, Kybalion - Die 7 Hermetischen Gesetze: Das Original (Broschiert, 19. November 2011).

3.            ARISTOTLE. Categories and De Interpretatione. Translated with Notes by J. L. Ackrill. Clarendon Press, 1963. Clarendon Aristotle Series. Edited by J. L. Ackrill and Lindsay Judson. Published in the United States by Oxford University Press Inc., New York, 2002.

4.            Aristotle. Complete Works. 2012. "Complete Works." Identifier ark:/13960/t23b75x4g. ABBYY FineReader 8.0. 300 Ppi. Open Source Collection.

5.            Aristotle. The Nicomachean Ethics. Translated by David Ross. Revised with an Introduction and Notes by Lesley Brown. Oxford World's Classics. Oxford University Press, 2009.

6.            Saussure, F. de. (1916). Cours de linguistique générale [Course of General Linguistics]. Edited by C. Bally & A. Sechehaye, with the collaboration of A. Riedlinger. Payot.