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Philosophical views of the individual human

Individual - An individual is a person or a specific object. Individuality (or selfhood) is the state or quality of being an individual; particularly of being a person separate from other persons and possessing his or her own needs or goals. The exact definition of an individual is important in the fields of biology, law, and philosophy.

From the 15th century and earlier (and also today within the fields of statistics and metaphysics) individual meant "indivisible", typically describing any numerically singular thing, but sometimes meaning "a person." (q.v. "The problem of proper names"^{[clarification needed]}). From the 17th century on, individual indicates separateness, as in individualism.^[1]

In law
An individual de facto lawfully defined usually refers to a natural person,^{[citation needed]} as opposed to a legal person (which could be a corporation). It can also possibly be a person or a specific object if otherwise defined.^{[citation needed]}

 individual human

Empiricism

Early empiricists such as Ibn Tufail^[2] in early 12th century Islamic Spain, and John Locke in late 17th century England, introduced the idea of the individual as a tabula rasa ("blank slate"), shaped from birth by experience and education. This ties into the idea of the liberty and rights of the individual, society as a social contract between rational individuals, and the beginnings of individualism as a doctrine.

Identity (social science)

Biology
In biology, the question of what is an individual is related to the question of what is an organism, which is an important question in biology and philosophy of biology, but there has been little explicit work devoted to the biological notion of an individual.^[5] An individual organism is not the only kind of individual that is considered as a "unit of selection".^[5] Genes, genomes, or groups may function as individual units.^[5]

Not to be confused with personal identity.

In psychology, sociology, and anthropology, identity is a person's conception and expression of their own (self-identity) and others' individuality or group affiliations (such as national identity and cultural identity).
In cognitive psychology, the term "identity" refers to the capacity for self-reflection and the awareness of self (Leary & Tangney 2003, p. 3).

Use in psychology

Erik Erikson (1902-1994) became one of the earliest psychologists to take an explicit interest in identity. The Eriksonian framework rests upon a distinction among the psychological sense of continuity, known as the ego identity (sometimes identified simply as "the self"); the personal idiosyncrasies that separate one person from the next, known as the personal identity; and the collection of social roles that a person might play, known as either the social identity or the cultural identity. Erikson's work, in the psychodynamic tradition, aimed to investigate the process of identity formation across a lifespan. Progressive strength in the ego identity, for example, can be charted in terms of a series of stages in which identity is formed in response to increasingly sophisticated challenges. The process of forming a viable sense of identity for the culture is conceptualized as an adolescent task, and those who do not manage a resynthesis of childhood identifications are seen as being in a state of ‘identity diffusion’ whereas those who retain their initially given identities unquestioned have ‘foreclosed’ identities (Weinreich & Saunderson 2003 p7-8). On some readings of Erikson, the development of a strong ego identity, along with the proper integration into a stable society and culture, lead to a stronger sense of identity in general. Accordingly, a deficiency in either of these factors may increase the chance of an identity crisis or confusion (Cote & Levine 2002, p. 22).
Although the self is distinct from identity, the literature of self-psychology can offer some insight into how identity is maintained (Cote & Levin 2002, p. 24). From the vantage point of self-psychology, there are two areas of interest: the processes by which a self is formed (the "I"), and the actual content of the schemata which compose the self-concept (the "Me"). In the latter field, theorists have shown interest in relating the self-concept to self-esteem, the differences between complex and simple ways of organizing self-knowledge, and the links between those organizing principles and the processing of information (Cote & Levin 2002).

 Identity formation strategies - Strategies ? for ?
Another issue of interest in social psychology is related to the notion that there are certain identity formation strategies which a person may use to adapt to the social world. (Cote & Levin 2002, pp. 3–5) developed a typology which investigated the different manners of behavior that individuals may have. (3) Their typology includes:

In 1949 the term was used to describe a dissatisfaction with modern architecture, and led to the postmodern architecture movement,^[7] perhaps also a response to the modernist architectural movement known as the International Style. Postmodernism in architecture is marked by the re-emergence of surface ornament, reference to surrounding buildings in urban architecture, historical reference in decorative forms (eclecticism), and non-orthogonal angles.
In 1971, in a lecture delivered at the Institute of Contemporary Art, London, Mel Bochner described "post-modernism" in art as having started with Jasper Johns, "who first rejected sense-data and the singular point-of-view as the basis for his art, and treated art as a critical investigation."


Eclecticism is a conceptual approach that does not hold rigidly to a single paradigm or set of assumptions, but instead draws upon multiple theories, styles, or ideas to gain complementary insights into a subject, or applies different theories in particular cases.
It can sometimes seem inelegant or lacking in simplicity, and eclectics are sometimes criticized for lack of consistency in their thinking. It is, however, common in many fields of study. For example, most psychologists accept certain aspects of behaviorism, but do not attempt to use the theory to explain all aspects of human behavior

Paradigm 

 In science and epistemology (the theory of knowledge), a paradigm /ˈpærədaɪm/ is a distinct concept or thought pattern

Paradigm shifts

In The Structure of Scientific Revolutions, Kuhn wrote that "Successive transition from one paradigm to another via revolution is the usual developmental pattern of mature science." (p. 12)
Paradigm shifts tend to be most dramatic in sciences that appear to be stable and mature, as in physics at the end of the 19th century. At that time, a statement generally attributed to physicist Lord Kelvin famously claimed, "There is nothing new to be discovered in physics now. All that remains is more and more precise measurement."^[16] Five years later, Albert Einstein published his paper on special relativity, which challenged the very simple set of rules laid down by Newtonian mechanics, which had been used to describe force and motion for over two hundred years. In this case, the new paradigm reduces the old to a special case in the sense that Newtonian mechanics is still a good model for approximation for speeds that are slow compared to the speed of light. Philosophers and historians of science, including Kuhn himself, ultimately accepted a modified version of Kuhn's model, which synthesizes his original view with the gradualist model that preceded it. Kuhn's original model is now generally seen as too limited.
Handa,^[28] M.L. (1986) introduced the idea of "social paradigm" in the context of social sciences. He identified the basic components of a social paradigm. Like Kuhn, Handa addressed the issue of changing paradigm; the process popularly known as "paradigm shift". In this respect, he focused on social circumstances that precipitate such a shift and the effects of the shift on social institutions, including the institution of education. This broad shift in the social arena, in turn, changes the way the individual perceives reality.
Another use of the word paradigm is in the sense of "worldview". For example, in social science, the term is used to describe the set of experiences, beliefs and values that affect the way an individual perceives reality and responds to that perception. Social scientists have adopted the Kuhnian phrase "paradigm shift" to denote a change in how a given society goes about organizing and understanding reality. A "dominant paradigm" refers to the values, or system of thought, in a society that are most standard and widely held at a given time. Dominant paradigms are shaped both by the community's cultural background and by the context of the historical moment. The following are conditions that facilitate a system of thought to become an accepted dominant paradigm:

• Professional organizations that give legitimacy to the paradigm
• Dynamic leaders who introduce and purport the paradigm
• Journals and editors who write about the system of thought. They both disseminate the information essential to the paradigm and give the paradigm legitimacy
• Government agencies who give credence to the paradigm
• Educators who propagate the paradigm's ideas by teaching it to students
• Conferences conducted that are devoted to discussing ideas central to the paradigm
• Media coverage
• Lay groups, or groups based around the concerns of lay persons, that embrace the beliefs central to the paradigm
• Sources of funding to further research on the paradigm.

 The word paradigm is also still used to indicate a pattern or model or an outstandingly clear or typical example or archetype. The term is frequently used in this sense in the design professions. Design Paradigms or archetypes comprise functional precedents for design solutions. The best known references on design paradigms are Design Paradigms: A Sourcebook for Creative Visualization, by Wake, and Design Paradigms by Petroski
This term is also used in cybernetics. Here it means (in a very wide sense) a (conceptual) protoprogram for reducing the chaotic mass to some form of order. Note the similarities to the concept of entropy in chemistry and physics. A paradigm there would be a sort of prohibition to proceed with any action that would increase the total entropy of the system. To create a paradigm requires a closed system that accepts changes. Thus a paradigm can only apply to a system that is not in its finalstage.

 Eclecticism in architecture at the intersection of Rákóczi Avenue and the Grand Boulevard in Budapest. The Hungarian capital "is a uniquely unified image of the world".<sup>[1]
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