Mechanism (philosophy) in the context of "The World (Descartes)"

Vitalism is an idea that living organisms are differentiated from the non-living by the presence of forces, properties or powers including those which may not be physical or chemical. Varied forms of vitalist theories were held in former times and they are now considered pseudoscientific concepts. Where vitalism explicitly invokes a vital principle, that element is often referred to as the "vital spark", "energy", "élan vital" (coined by vitalist Henri Bergson), "vital force", or "vis vitalis", which some equate with the soul. In the 18th and 19th centuries, vitalism was discussed among biologists, between those belonging to the mechanistic school 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. Vitalist biologists such as Johannes Reinke proposed testable hypotheses meant to show inadequacies with mechanistic explanations, but their 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now consider vitalism in this sense to have been refuted by empirical evidence, and hence regard it either as a superseded scientific theory, or as a pseudoscience since the mid-20th century.

Vitalism has a long history in medical philosophies: many traditional healing practices posited that disease results from some imbalance in vital forces.

The term social mechanisms and mechanism-based explanations of social phenomena originate from the philosophy of science.

The core thinking behind the mechanism approach has been expressed as follows by Elster (1989: 3-4): “To explain an event is to give an account of why it happened. Usually… this takes the form of citing an earlier event as the cause of the event we want to explain…. [But] to cite the cause is not enough: the causal mechanism must also be provided, or at least suggested.”

Organicism is the philosophical position that states that the universe and its various parts (including human societies) ought to be considered alive and naturally ordered, much like a living organism. Vital to the position is the idea that organicistic elements are not dormant "things" per se but rather dynamic components in a comprehensive system that is, as a whole, everchanging. Organicism is related to but remains distinct from holism insofar as it prefigures holism; while the latter concept is applied more broadly to universal part-whole interconnections such as in anthropology and sociology, the former is traditionally applied only in philosophy and biology. Furthermore, organicism is incongruous with reductionism because of organicism's consideration of "both bottom-up and top-down causation". Regarded as a fundamental tenet in natural philosophy, organicism has remained a vital current in modern thought, alongside both reductionism and mechanism, that has guided scientific inquiry since the early 17th century.

Though there remains dissent among scientific historians concerning organicism's pregeneration, most scholars agree on Ancient Athens as its birthplace. Surfacing in Athenian writing in the 4th-century BC, Plato was among the first philosophers to consider the universe an intelligent living (almost sentient) being, which he posits in his Philebus and Timaeus. At the turn of the 18th-century, Immanuel Kant championed a revival of organicisitic thought by stressing, in his written works, "the inter-relatedness of the organism and its parts[,] and the circular causality" inherent to the inextricable entanglement of the greater whole.

19th-century science was greatly influenced by Romanticism (or the Age of Reflection, c. 1800–1840), an intellectual movement that originated in Western Europe as a counter-movement to the late-18th-century Enlightenment. Romanticism incorporated many fields of study, including politics, the arts, and the humanities.

In contrast to the Enlightenment's mechanistic natural philosophy, European scientists of the Romantic period held that observing nature implied understanding the self and that knowledge of nature "should not be obtained by force". They felt that the Enlightenment had encouraged the abuse of the sciences, and they sought to advance a new way to increase scientific knowledge, one that they felt would be more beneficial not only to mankind but to nature as well.