Darrell Arnold

Building on the views of Kant and early nineteenth century life scientists, Hegel develops a view of systems that is a clear precursor to the developments in Ludwig von Bertalanffy’s general system theory, as well as the thinking of the ecologically minded system thinkers that built upon the foundation Bertalanffy laid. Hegel describes systems as organic wholes in which the parts respectively serve as means and ends. Further, in the Encyclopedia version of the logic Hegel notes that such systems are comprised of three processes: gestalt, the process of assimilation, and regeneration. In Hegel’s texts, he describes both natural and social systems as organic wholes with such systematic processes. In this paper, these processes and systems are described and it is argued that Hegel quite consistently applies views developed in the logic when describing systems. The paper shows how this parallels later developments in systems theory and goes on to show some distinctions between Hegel’s view of systems and that of later ecologically minded system thinkers

The term 'systems theory' is used to characterize a set of disparate yet related approaches to fields as varied as information theory, cybernetics, biology, sociology, history, literature, and philosophy. What unites each of these traditions of systems theory is a shared focus on general features of systems and their fundamental importance for diverse areas of life. Yet there are considerable differences among these traditions, and each tradition has developed its own methodologies, journals, and forms of anaylsis. This book explores this terrain and provides an overview of and guide to the traditions of systems theory in their considerable variety. The book draws attention to the traditions of systems theory in their historical development, especially as related to the humanities and social sciences, and shows how from these traditions various contemporary developments have ensued. It provides a guide for strains of thought that are key to understanding 20th century intellectual life in many areas.

Matthias Vogel challenges the belief, dominant in contemporary philosophy, that reason is determined solely by our discursive, linguistic abilities as communicative beings. In his view, the medium of language is not the only force of reason. Music, art, and other nonlinguistic forms of communication and understanding are also significant. Introducing an expansive theory of mind that accounts for highly sophisticated, penetrative media, Vogel advances a novel conception of rationality while freeing philosophy from its exclusive attachment to linguistics. Vogel's media of reason treats all kinds of understanding and thought, propositional and nonpropositional, as important to the processes and production of knowledge and thinking. By developing an account of rationality grounded in a new conception of media, he raises the profile of the prelinguistic and nonlinguistic dimensions of rationality and advances the Enlightenment project, buffering it against the postmodern critique that the movement fails to appreciate aesthetic experience. Guided by the work of Jürgen Habermas, Donald Davidson, and a range of media theorists, including Marshall McLuhan, Vogel rebuilds, if he does not remake, the relationship among various forms of media -- books, movies, newspapers, the Internet, and television -- while offering an original and exciting contribution to media theory