Editing Eclecticism (section)

==Usage==
[[File:45 rue de Courcelles, Paris 8e 2.jpg|thumb|Building no. 45 on Rue de Courcelles in Paris, unknown architect, unknown date, an example of 19th century architecture that can be called "Eclectic" due to the fact that it uses elements from multiple Classicist styles, like the [[French Baroque architecture|French Baroque]] and the [[Louis XVI style]]]]
===Architecture and art===
{{Main|Eclecticism in architecture}}
The term eclecticism is used to describe the combination, in a single work, of elements from different historical styles, chiefly in architecture and, by implication, in the fine and decorative arts. The term is sometimes also loosely applied to the general stylistic variety of 19th-century architecture after [[neoclassicism]] ({{circa|1820|lk=on}}), although the revivals of styles in that period have, since the 1970s, generally been referred to as aspects of [[Historicism (art)|historicism]].<ref>Leonard K. Eaton, ''The Architecture of Choice: Eclectism in America, 1880-1910'', 1975</ref>

Eclecticism plays an important role in critical discussions and evaluations but is somehow distant from the actual forms of the artifacts to which it is applied, and its meaning is thus rather indistinct. The simplest definition of the term—that every work of art represents the combination of a variety of influences—is so basic as to be of little use. In some ways Eclecticism is reminiscent of [[Mannerism]] in that the term was used pejoratively for much of the period of its currency, although, unlike Mannerism, Eclecticism never amounted to a movement or constituted a specific style: it is characterized precisely by the fact that it was not a particular style.

===Martial arts===
{{See also|Hybrid martial arts}}
Some [[martial arts]] can be described as eclectic in the sense that they borrow techniques from a wide variety of other martial arts.

===Philology===
In [[textual criticism#Eclecticism|textual criticism]], eclecticism is the practice of examining a wide number of text witnesses and selecting the variant that seems best. The result of the process is a text with readings drawn from many witnesses. In a purely eclectic approach, no single witness is theoretically favored. Instead, the critic forms opinions about individual witnesses, relying on both external and internal evidence.

Since the mid-19th century, eclecticism, in which there is no ''[[a priori and a posteriori|a priori]]'' bias to a single manuscript, has been the dominant method of editing the Greek text of the [[New Testament]] (currently, the [[United Bible Society]], 4th ed. and Nestle-Åland, 27th ed.). Even so, the oldest manuscripts, being of the [[Alexandrian text-type]], are the most favored, and the critical text has an Alexandrian disposition.<ref name="ISBN 9039001057">Aland, B. 1994: 138</ref>

===In Western philosophy<!--'Eclectic philosophy' and 'Eclectics' redirect here-->===
[[file:Posidonio, replica augustea (23 ac.-14 dc ca) da originale del 100-50 ac. ca. 6142.JPG|thumb|[[Posidonius]] (c. 135 – c. 51 BC), who followed Stoicism, but also the works of Plato, Aristotle and Greco-Roman natural philosophers.]]

In [[Hellenistic philosophy]], the '''Eclectics'''<!--boldface per WP:R#PLA--> used elements from multiple philosophies, texts, life experiences, and their own philosophical ideas.<ref name=":0">{{Cite web |title=CATHOLIC ENCYCLOPEDIA: Eclecticism |url=https://www.newadvent.org/cathen/05276a.htm |access-date=2024-08-14 |website=www.newadvent.org}}</ref> These ideas include life as connected with existence, knowledge, values, reason, mind, and language. This movement is closely associated with [[Middle Platonism]]. Eclectic thinkers thrived during the [[Roman Empire]]. According to the [[Catholic Encyclopedia]], eclecticism "aims at constructing a system broad and vague enough to include, or not to exclude, the principles of the divers schools, though giving at times more importance to those of one school".<ref name=":0" /> Roman Empire eclectic figures could belong to a specific philosophical schools while remaining eclectic and drawing on different traditions. Key figures include [[Asclepiades of Bithynia]], [[Boethius]], [[Panaetius|Panetius of Rhodes]], [[Posidonius]], Demetrius the Cynic, [[Demonax]], [[Philo of Larissa]], [[Antiochus of Ascalon]], [[Andronicus of Rhodes]], [[Aristocles of Messene|Aristocles]], [[Alexander of Aphrodisias]], [[Porphyry (philosopher)|Porphyry]] and [[Simplicius of Cilicia|Simplicius]].<ref name=":0" /> 

[[Antiochus of Ascalon]] ({{circa|125|69&nbsp;BC|lk=on}}) was the pupil of [[Philo of Larissa]], and the teacher of [[Cicero]]. Through his influence, [[Platonism]] transitioned from the [[Academic Skepticism]] of the [[New Academy]] to Eclecticism.<ref name="zeller">[[Eduard Zeller]], ''Outlines of the History of Greek Philosophy'', 13th Edition</ref>{{rp|273}} Whereas Philo had adhered to the [[acatalepsy|doctrine that there is nothing absolutely certain]], Antiochus abandoned this to support [[dogma]]tism. Among his objections to skepticism was the consideration that without firm convictions no rational content of life is possible.<ref name="zeller"/>{{rp|273}} Antiochus pointed out that it is a contradiction to assert that nothing can be asserted or to prove that nothing can be proved; that we cannot speak of false ideas and at the same time deny the distinction between false and true.<ref name="zeller"/>{{rp|274}} He expounded the Academic, [[Peripatetic school|Peripatetic]], and [[Stoicism|Stoic]] systems in such a way as to show that these three schools deviated from one another only in minor points.<ref name="zeller"/>{{rp|274}} Antiochus was chiefly interested in [[ethics]], in which he tried to find a middle way between [[Zeno of Citium]], [[Aristotle]], and [[Plato]]. For instance, he said that [[virtue]] suffices for [[eudaimonia]], but for the highest grade of happiness, bodily and external goods are necessary as well.<ref name="zeller"/>{{rp|274}}

This eclectic tendency was enabled by the fact that most of [[Plato]]'s works were non-dogmatic.<ref name="zeller"/>{{rp|305}} Middle Platonism was promoted by the necessity of considering the main theories of the post-Platonic schools of philosophy, such as the Aristotelian logic and the Stoic psychology and ethics (theory of goods and emotions).<ref name="zeller"/>{{rp|306}} On the one hand the Middle Platonists were engaged like the later Peripatetics in scholarly activities such as the exposition of Plato's doctrines and the explanation of his dialogues; on the other hand they attempted to develop the Platonic theories systematically. In so far as it was subject in this to the influence of [[Neopythagoreanism]], it was of considerable importance in preparing the way for [[Neoplatonism]].<ref name="zeller"/>{{rp|306}}

In [[modern philosophy]], [[Victor Cousin]] was the founder of  modern Eclecticism.<ref>''[[Routledge Encyclopedia of Philosophy]]: Brahman to Derrida'', Taylor & Francis, 1998, p. 10: "Victor Cousin's eclectic".</ref>

===Psychology===
{{See also|Clinical pluralism|Eclectic psychotherapy|Integrative psychotherapy#Comparison with eclecticism}}
Eclecticism is recognized in approaches to [[psychology]] that see many factors influencing behavior and [[cognition]] or [[psyche (psychology)|psyche]]. In the 1970s, psychologists started using whichever approaches and techniques that they deemed appropriate for their client.<ref name="intropsych">{{Cite web|url=http://www.intropsych.com/ch13_therapies/eclecticism_in_therapy.html|title=Eclecticism in Therapy {{!}} in Chapter 13: Therapies {{!}} from Psychology: An Introduction by Russ Dewey|website=www.intropsych.com|access-date=2017-05-03}}</ref> They take multiple perspectives into consideration while identifying, explaining, and changing the behavior of the client.<ref name="intropsych"/>

=== In Asian thought and religion ===
[[Indian religions]] and philosophies are often eclectic, in the sense of drawing upon ideas and practices from diverse philosophical and religious traditions. Indian thought included a diversity of traditions, each with its own distinct teachings and practices, such as [[Vedanta|Vedānta]], [[Samkhya|Sāṃkhya]], [[Nyaya|Nyāya]], and [[Buddhism]]. These traditions have shown a remarkable ability to assimilate and adapt elements from one another. This tendency goes back to the [[Upanishads|Upaniṣads]], which incorporate and synthesize a wide array of ideas about the nature of reality, the self ([[Ātman (Hinduism)|ātman]]), and the ultimate principle ([[Brahman]]). The Upaniṣads do not represent a single, uniform doctrine but rather various perspectives.

Medieval India saw the rise of [[Bhakti movement|bhakti movements]], which were also characterized by their eclectic use of varying philosophical ideas and religious practices, including Vedānta, [[Tantra]], and local folk practices. Similarly, the [[Sikhism|Sikh tradition]] exemplifies eclecticism by combining elements of bhakti Hinduism and [[Islam]]. Modern Hinduism is also the result of an eclectic process that brought together numerous philosophical and religious influences (Unifying Hinduism). Modern Hindu figures like [[Swami Vivekananda]] and [[Mahatma Gandhi]] continued this tradition of eclecticism. Vivekananda drew upon Vedānta, Sāṃkhya-Yoga, and Western philosophy to present a universalist view of religion. Gandhi, influenced by Jain, Hindu, and Christian ideas, developed a unique philosophy of nonviolence (ahimsa) and social activism.

[[History of Buddhism in India|Indian Buddhism]], especially the [[Mahayana|Mahāyāna]] tradition is also notable for its openness to a wide range of philosophical ideas and practices. Mahāyāna absorbed and reinterpreted concepts from earlier Buddhist schools while also integrating elements and deities from non-Buddhist traditions. The later [[Vajrayana]] Buddhist movement also drew on numerous Mahayana streams of thought as well as on [[Shaivism|Shaiva Tantra]] to develop its systems of thought and practice.

In a similar fashion, [[Chinese philosophy|Chinese thought]] can also tend towards the harmonization of diverse philosophical and religious traditions, allowing for the coexistence and mutual influence of [[Confucianism]], [[Taoism|Daoism]], [[Buddhism]], and other indigenous beliefs. The three major Chinese religious and philosophical traditions - Confucianism, Daoism, and Buddhism - have been coexisting and interacting with one another for over two millennia. The synthesis of the "[[Three teachings|Three Teachings]]" (Confucianism, Daoism, and Buddhism) became increasingly pronounced in later periods of Chinese history. The [[Song dynasty]] (960–1279 CE) witnessed the rise of [[Neo-Confucianism]], a movement that sought to revitalize Confucian thought in response to the growing influence of Buddhism and Daoism. Neo-Confucian thinkers such as [[Zhu Xi]] and [[Wang Yangming]] developed more systematic and metaphysical systems which drew upon other systems of thought, including Buddhism. In the modern era, intellectuals of the late Qing dynasty and the Republican period, such as [[Kang Youwei]] and [[Liang Qichao]], sought to integrate Western philosophical ideas with traditional Chinese thought. In contemporary China, there is a renewed interest in Confucianism, often blended with elements of modernity and other philosophical systems to address current social and ethical issues.