Construct · 3 fields · 4 citations
One name. Different field. Different construct. One map.
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The maintenance of a stable internal bodily environment, such as steady body temperature, blood glucose, and blood acidity, achieved when the body detects a departure from a normal level and acts to correct it. Walter Cannon set out the idea under this name in his 1929 Organization for physiological homeostasis, building on Claude Bernard's idea of a constant milieu interieur, the stable internal fluid that surrounds the cells. Each regulated quantity has a normal operating level, or setpoint, that negative feedback works to defend. The referent here is a living body regulating its own chemistry, measured in real physiological units, not a machine tuned by an engineer or a society holding its shape.[1]
A system's capacity to regulate itself so that its essential variables, the quantities it must keep within survivable limits, stay inside those limits despite disturbance. W. Ross Ashby gave this a formal treatment in his 1947 The nervous system as physical machine and built a physical demonstration, the Homeostat, described in his 1952 Design for a brain: a set of coupled electrical units that rewire themselves until they settle back to a stable state after any push. Here the referent is an abstract or engineered control system, defined by its variables and feedback structure rather than by any biology. It is a model of adaptation on paper or in hardware, not the chemistry of a living body or the order of a society.[2][3]
The tendency of a social system to hold itself in a stable, orderly state, with its parts adjusting so that shared norms and functions are maintained against strain. Talcott Parsons made this central to functionalist theory in his 1951 The social system, treating a society as a set of interdependent roles that tend toward equilibrium and resist disruption, an idea he drew by analogy from Cannon's biology. The referent is a whole society or institution keeping its pattern, not a single body or a control circuit. Critics have long questioned whether social order really self-corrects like a body, warning that the analogy can make an existing arrangement look natural and inevitable.[4]
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