the philosophy of chiropractic has been discussed and debated in the chiropractic profession for more than 100 years . despite 2 academic and political consensus statements on philosophy , little progress has been made toward actionable steps in educational standards , curriculum development , continuing education standards , licensing requirements , or the creation of an explicit discipline of philosophy in chiropractic . the literature on philosophy has grown in the last 2 decades , although it has not always met the highest levels of scholastic rigor . part of the problem in developing a scholarly debate and discipline around the philosophy of chiropractic has been political , legal , social , and economic realities that have historically influenced the philosophy development , as well as the political agenda of various factions in the profession . other limiting factors include personal worldviews and experiences , cultural perspectives , interpretive frames of reference in regard to data collection , research methodologies , and clinical approaches . ideally , philosophy guides clinical choices , professional development , research foci , political initiatives , policy , doctor - patient interactions , ethics , and education . a sound philosophy should also act as a guide for personal development of the doctor . in the case of a profession focused on health , wellness , and optimal human function , the philosophy should guide the patient 's personal development as well . the profession 's founders developed their philosophical positions from unique social , legal , cultural , and personal contexts . these early philosophical approaches created category errors between internal , subjective psychospiritual development and objective , external healing capacities in tandem with universal first principles and individualized metaphors for healing . this led to testable hypotheses becoming mixed up with philosophical explanations , and body / mind health described in metaphysical and religious terminology . for example , dd palmer , the founder of chiropractic , and bj palmer , his son and president of the first chiropractic school for almost 60 years , both equated the body 's ability to self - heal with the soul and a universal organizing principle of all matter with god . the original philosophy they started has its roots in 19th century american metaphysical culture , with roots that go back to a long history of western esotericism . sorting through these many tangled issues has been debated in the chiropractic profession since its inception and publicly in the peer - reviewed literature for about the last 20 years . the palmers ' also attempted to explain principles of energy healing associated with chiropractic in scientific language 50 to 100 years before energy medicine developed its own scientific lexicon and research protocols . take sides  against each other while fighting for professional and legal recognition as well as cultural authority in health care and the greater society . since the start , chiropractors struggled to survive and disagreed among themselves how best to deal with these philosophical beginnings . the roots in 19th century metaphysical systems and healing traditions prove well documented and are often described in the early chapters of modern textbooks ; but no attempts to integrate or come to terms with these early approaches have resulted in the development of a discipline of philosophy for the chiropractic profession . the philosophical underpinnings and arguments are often described in part as  recycled  ideas from the history of ideas , important primarily for legal purposes or relegated to a century - old simplistic polarity between  straights  and  mixers . this fragmentation has led to a recent decision by a chiropractic professional governing body , the general chiropractic council , to dismiss chiropractic 's most  defining clinical principle ,  the vertebral subluxation ( vs ) , and then , after much protest , partly change its stance . vertebral subluxation , acknowledged by most national and international governing bodies , is now referred to by the general chiropractic council as a historical artifact . although this latest drama in the historical debate is focused on clinical nomenclature , vs , and research methodologies , it nonetheless relates to philosophy . several researchers have stressed the need for alternative research paradigms to truly capture the nature of the chiropractic encounter and alternative methods in general . vertebral subluxation has remained central to the wide - ranging philosophical approaches within the profession and rarely differentiated from those approaches . without a distinction between clinical encounters , research , and chiropractic 's traditional reason for being ( vs ) from theories and philosophy , if philosophy in chiropractic is to develop into a discipline , it needs to transcend and include all elements of the profession from scientifically testable theories , which range from vs to doctor - patient interactions ; ethical , legal , and political questions ; and all possible ramifications of the chiropractic encounter . this latter area of study would include biopsychosocial and spiritual health and well - being . a philosophy of chiropractic should be able to include science , art ( as in chiropractic as a healing art ) , and ethics or morals . this article proposes the use of integral theory ( it ) and its integral methodological pluralism ( imp ) to heal the fractures in the chiropractic profession and develop a discipline of philosophy . integral theory and imp can be used to unite all approaches to date in regard to philosophy and lay the groundwork for a comprehensive approach to philosophy . integral theory does this by offering an orienting framework that can integrate 4 domains of truth : subjective , objective , intersubjective , and interobjective . such a framework opens the way for a meaningful discussion around the central debates in the philosophy of chiropractic such as the relationship between science and philosophy , the importance of subjective perceptions of health and well - being , the doctor - patient relationship , belief systems , and the impact of social and cultural domains on the profession and the philosophy . integral theory also offers a way to explore the more complicated subjects of innate intelligence as a somatobiological and psychospiritual metaphor ; the social and cultural history of philosophy and how it relates to chiropractic 's emergence ; the relationship between quantitative and qualitative research ; and the many worldviews and perspectives individual chiropractors , educators , researchers , and philosophers bring to the profession . combined , these 8 methods include every known domain of knowledge humans have claimed to know . by applying each of these 8 methodologies to the philosophy of chiropractic , a comprehensive pluralism is ensured , whereby no domain of knowledge is left out . the current article defines these methodologies and then examines where they have already been addressed in the literature on philosophy in chiropractic . some of these methodologies such as empiricism and systems have often been overemphasized and explored in great detail . other domains such as autopoiesis or the organism 's ability to create its own parts and  know  itself from its environment have not been addressed in detail , beyond the biological definitions of innate intelligence and a few specific references in the literature . the methodologies least addressed in the literature are phenomenology , structuralism , ethnomethodology , and cultural anthropology . it is these domains that will be addressed in the second and third articles of this series . in the first issue of philosophical constructs for the chiropractic profession , the precursor to the journal of chiropractic humanities , joseph donahue suggested that we nurture philosophers in the profession who are well read in a variety of disciplines and educated in philosophy to act as the profession 's soul by stirring debate and emotion . this sentiment is widespread , as is the agreement that a discipline of philosophy in chiropractic is necessary . to embrace the wealth of diverse perspectives , include original philosophic premises , adhere to the history of ideas , acknowledge social and cultural forces shaping the profession , and honor the scientific validity claims around clinical entities , a broad framework is required . many approaches attempt to deal with the philosophical challenges at the center of chiropractic 's history : to emphasize the clinical encounter and doctor - patient interaction as central ; to reconcile the philosophical approaches by expanding research methodologies to include whole systems ; to dismiss all spiritual jargon from the philosophy ; to expand on the traditional philosophical premises ; to link the philosophical premises to complexity and systems theory ; to relate it to a hierarchy of values or worldviews and to the highest levels of human function and spiritual development ; and to embrace the wider root metaphors underlying the philosophical premises such as vitalism , holism , naturalism , therapeutic conservatism , and critical rationalism . mcaulay describes the internal debate within the profession along the polemic of 2 methodological approaches , which have not been acknowledged in the wider discussion . these include the  dismissivist approach ,  which dismisses the basic premises of the early philosophical models , and the authoritarian approach ,  which accepts those models as the basis of chiropractic 's philosophical underpinnings . mcaulay called for a third approach , the  critical approach ,  which uses basic components of discipline and argument building to achieve consensus and rigor . he uses examples from the literature to make a strong case for the use of critical thinking in developing a discipline of philosophy within chiropractic . such a method would include 8 core standards of scholastic rigor : clarity , accuracy , precision , relevance , depth , breadth , logical consistency , and intellectual traits . furthermore , he identifies core intellectual traits such as  intellectual humility , intellectual courage , intellectual integrity , intellectual perseverance , intellectual simplicity , intellectual autonomy , and confidence in reason . mcaulay 's critical approach is essential to the development of a discipline because it ensures a move forward ,  in thinking and knowledge acquisition ,  and suggests a way to rigorously broaden the dismissivist and authoritarian approaches . it is certainly an approach worth emulating in terms of moving forward . yet , as a  critical approach ,  it really only represents one methodology , albeit a very important one . one methodology is not enough for a comprehensive construction of a discipline of philosophy of chiropractic . according to imp , there are at least 8 known methodologies for reproducible knowledge acquisition ; and so , it is important to explore in this context . the 8 methodologies are empiricism , phenomenology , structuralism , autopoiesis theory , ethnomethodology / cultural anthropology , hermeneutics , systems theory , and social autopoiesis theory . as will be discussed below , these 8 methodologies taken together represent the most comprehensive or integral ways humans have developed to acquire knowledge . each one is nonreducible and thus represents a way of knowing that should be included in any philosophy that claims to be holistic . by applying imp to constructing a philosophy of chiropractic , we can ensure that all perspectives on philosophy are being taken into account even when they disagree . this would expand on mcaulay 's proposal by including his criteria of critical rationalism as the benchmark through which each methodology will be included . the current article will define imp and suggest ways it can be applied to constructing a philosophy of chiropractic . this is the first in a series of 3 articles , which propose to build upon the literature and create an explicit framework for the construction of a discipline of philosophy in chiropractic . my goal is not to define what a philosophy of chiropractic is per se , but merely to set parameters allowing for a wide inclusion of ideas across diverse perspectives and philosophical insights . i propose imp as a central organizing framework through which all discussions of philosophy in chiropractic can be viewed . the next article will build on some of these methods , examine chiropractic 's emergence in the context of a history of philosophy , and consider ways it relates to the historical emergence of the  self . finally , a third article will elaborate on more of these methods and apply a developmental constructivist approach to the current arguments on philosophy . the goal of this article and the ensuing 2 articles is not to answer these questions as much as to create a map through which answers can be found and more complete questions can be asked . integral theory was originally developed by american philosopher ken wilber over the course of 25 books . all inclusive ,  and that is exactly what the theory does : it includes every aspect of reality humans have claimed to know . the primary method of inclusion is the use of the 3 major perspectives an individual can take to view reality , or the first- , second- , and third - person perspectives . the 4 quadrants were developed to capture the four irreducible dimensions that all organisms have . the 4 quadrants are broken down according to individual ( upper quadrants)/collective ( lower quadrants ) and interior ( left - hand quadrants)/exterior ( right - hand quadrants ) . the upper left quadrant ( ul ) represents the first - person perspective or  i.  this frames the view from within , the internal experience as well as an individual 's personal worldview . the upper right quadrant ( ur ) refers to the view of the individual 's body , an objective view , behavior , or  it . behavior includes the internal self - organizing capacity of an organism as well as its physical structures and actions . the lower left quadrant ( ll ) is the domain of collective interiors , or where 2 or more individuals can mutually resonate in shared and felt understanding , or the lower right quadrant ( lr ) is the domain of collective exteriors , or social realities , the shared interactive world space of 2 or more individuals in community ,  its . this is the domain of social and economic realities as well as the internal dynamics of social systems such as professions and clinics . each quadrant has its own valid claim to truth : subjective truthfulness ( ul ) , objective truth ( ur ) , intersubjective justness ( ll ) , and interobjective functional fit ( lr ) . the quadrants represent the four views an individual can look through . in addition , anything can be looked at from all four quadrants (  quadrivium  ) or from each quadrant individually (  quadrivia  ) . this is referred to as the  view through  or the  view from . thus any individual writing about the philosophy of chiropractic will look at the world through all four quadrants . that same individual can write about philosophy of chiropractic as an object , from all four perspectives . thus we can determine whether the philosophy addresses all four dimensions . in order to be complete and truly holistic , it must . another example is the doctor - patient encounter ; the doctor views the world through all four quadrants , containing an i - perspective , a we - perspective , an it - perspective , and an its - perspective . the patient also has these four dimensions but can be viewed as an object and looked at from all four perspectives ( a quadrivium of views about the patient ) ; the doctor can inquire about the patient s subjective feelings ( ul ) , examine the patient s body or actions ( ur ) , and also inquire as to the patient s cultural ( ll ) support , such as whether there are supportive people in the patient s life they can talk to about living a healthy lifestyle , and social ( lr ) support systems such as family and work ( fig 2 ) . for example , in the lr quadrant , the chiropractic profession grew from one school and several students to several schools and to the third largest health care profession on the planet . in the ur quadrant , we can refer to increasing complexity of biological organisms from cells to multicelled organisms , to organisms with primitive nervous systems , and to organisms with complex nervous systems . for example , in the lr quadrant , we can discuss the increasing complexity of legal structures , organizational structures , economic structures , etc . in the ul quadrant , we can describe an individual 's increasing development of complexity through technical understanding , professionalism , moral compass , and empathic abilities . states refer to the transitory changes in each quadrant . for example , in the ur quadrant , we can discuss the state of health , illness , or wellness of the body . in the ul quadrant , we can discuss states of consciousness : alertness , drowsiness , melancholy , bliss , etc . for example , in the ll quadrant , we can discuss the types of interactions between doctors and patients or between chiropractors . the signature phrase of it is aqal ( pronounced ah - qwal ) ; and it refers to all - quadrant , all - level , all - lines , all - types , and all - states . for any approach to be integral , it must at least include all levels and all quadrants . the comprehensive approach that it takes has proven versatile enough to be applied in several ways , 
 throughout dozens of disciplines such as chiropractic , medicine , nursing , health care , consciousness studies , science , ecology , education , and politics , 
 across disciplines such as integral psychology , which brings together the common elements from several approaches within psychology ( an application that may be similar to what is required in chiropractic ) , and in transdisciplinary ways as in research , integral life practice , and coaching . integral theory has developed into its own discipline , integral studies , which includes a master 's degree , 2 dedicated journals , a biannual scholarly conference , and an academic press . integral methodological pluralism is a postmetaphysical approach to knowledge using at least 8 of the most important methods developed for acquiring valid and reproducible knowledge ( fig 3 ) . it is considered postmetaphysical because it acknowledges that all knowledge , even metaphysics , arises through methods of acquisition . the 8 methods are derived from dividing each quadrant into an inside and an outside , creating 8 views or perspectives ( fig 4 ) . the views for the ul quadrant are introspection ( inside ) and structuralism ( outside ) , those for the ur quadrant are brain ( inside ) and body ( outside ) , those for the lr quadrant are social system ( inside ) and environment ( outside ) , and those for the ll quadrant are culture ( inside ) and worldview ( outside ) . i argue that imp ( and it ) should be at the foundation of any future discussion of philosophy in chiropractic and central to the construction of a philosophy of chiropractic . the real importance of imp is its inclusionary approach to knowledge through injunctions and practices . guided by the pluralistic notion that everyone is partially right , it is thus ideal as an interdisciplinary and transdisciplinary approach to chiropractic . without having content , imp is a framework allowing for 8 verifiable truths , disclosed through 8 distinct methodologies , each nonreducible . for example , one can not reduce the validity claim of an individual 's interior experience ( ul ) to epiphenomenon of brain states ( ur ) . this approach opens up many possibilities for a philosophy of chiropractic especially as wilber posits a limited number of pregivens : eros , or the inherent drive toward greater unities or wider identification ; agape , or an inherent tendency toward a wider embrace or more inclusion ; a morphogenetic field of potential known as the great nest of being and knowing ; as well as some deep structures or tenets of evolution . these limited pregivens can be integrated with the original principles of chiropractic 's philosophy , such as the concepts of an innate and universal intelligence , without giving them pregiven ontological status . the inherent drive toward organization posited of individual bodies ( ur ) and the universe ( lr ) can be understood as an aspect of the few pregivens wilber claims . one important application of this approach is how it reframes the discussion of traditional chiropractic principles . for example , rather than dismissing innate intelligence as a heuristic metaphor reminding doctors to be more compassionate or conservative , keeping it intact as strictly a biological principle , attributing to it a sort of primal intuitive capacity , or dismissing it outright as prescientific or prerational , the concept can be discussed in terms of a deep structure of biological systems as a reflection of an even deeper structure of reality . critiques can still be strongly presented ; but a new wrinkle is allowed into the discussion , one that broadens and deepens the philosophical discourse in a rigorous way . applying imp to constructing a philosophy of chiropractic requires philosophers of chiropractic to systematically apply each of the 8 methodologies . each methodology represents a perspective such as the inside view of the interior of the individual ( introspection ) or the outside view of the interior of the individual ( structuralism ) . wilber developed integral math as a way to account for each of the 8 perspectives . the 3 main variable notations are described by esbjrn - hargens ( table 1 ) , the editor of the journal of integral theory and practice : first - person ( 1-p ) or third - person ( 3-p )  inside ( 1-p ) or outside ( 3-p )  interior ( 1p or 1ppl ) or exterior ( 3p or 3ppl ) . 1ppl  variable is used as the third variable since 2nd person is more technically understood as 1st person plural . likewise these three variables also represent quadrant  quadrivium  domain ( where domain can either be a quadrant or a quadrivium ) . first - person ( 1-p ) or third - person ( 3-p )  inside ( 1-p ) or outside ( 3-p )  interior ( 1p or 1ppl ) or exterior ( 3p or 3ppl ) . 1ppl  variable is used as the third variable since 2nd person is more technically understood as 1st person plural . likewise these three variables also represent quadrant  quadrivium  domain ( where domain can either be a quadrant or a quadrivium ) . to clarify this notation system the following examples can then be applied by the reader to the ur quadrant and the lr quadrant ( fig 5 ) . this first - person perspective can be viewed from the inside ( introspection / phenomenology ) or the outside ( structuralism ) . first - person perspectives are written as 1-p ; so any time we are referring to a subjective stance , we use 1-p . the view from the inside is also written as 1-p because it refers to a first - person perspective as well . thus , if i were looking at my own interior thoughts or feelings , it would be notated as 1-p  1-p . in this example of myself looking into my own feelings , because i am an individual , we would write 1p for ul quadrant . thus , we would have the notation 1-p   1-p  1p or first - person perspective ( 1-p ) from the inside ( 1-p ) in the ul quadrant ( 1p ) . if however we are referring to using an objective external measure of my interior such as a quality of life survey instrument , a phenomenological survey instrument , or a developmental psychology survey instrument , that would be looking at my interior ( 1-p ) from an objective perspective ( 3-p ) . thus , we are no longer talking about me looking into my own feelings and thoughts , but examining my feelings and thoughts using objective criteria as might be applied by piaget to study cognitive development or kohlberg to study moral development . in that instance , the notation would be 1-p  3-p  1p , or first - person perspective ( 1-p )  looking from the outside or third - person perspective ( 3-p ) in the ul quadrant ( 1p ) , because we are still talking about the individual 's interior or the ul quadrant , i.  for another example , let us talk about the interior of the collective in the ll , the domain of culture , shared meaning , and mutual understanding . in that case , we would still be talking about interiors because we are still in the left - hand quadrants ; but now , we are talking about collectives . therefore , if we are describing the interiors , we will stay with the notation of first person because it implies the subjective stance or the view from within ( 1-p ) . ( if we were in the right - hand quadrants , this first notation would be 3-p , for third - person perspective . ) the second part of the notation would remain the same as well , inside ( 1-p ) or outside ( 3-p ) views . ( this would also be the case for the right - hand quadrants . ) for the third part of the notation , however , we turn the subject into a plural of subjects ; we add the term the addition of  pl  denotes the first - person plural or  we . ( in the case of the right - hand quadrants , for lr quadrant , the notation is 3ppl ; for ur quadrant , the notation is 3p . ) this first - person plural would refer to the subjective stance of the culture : what is the overarching worldview of a culture ? how do 2 or more individuals feel on the inside when together or resonating with each other ? all of these elements of meaning , mutual understanding , and shared resonance are depicted in this domain . when we are talking about collective interiors , or the ll , the notation for the inside view is 1-p ( first person )  1-p ( inside )  1ppl ( first - person plural aka second - person perspective or  we  ) ; and the notation for the outside view is 1-p ( first person )   3-p ( outside )  1ppl . in the first case , the inside , we are referring to hermeneutics or the study of meanings ; in the second case , the outside , we are discussing cultural anthropology or ethnomethodology , or structuralism applied to cultures . esbjrn - hargens explains the 8 methodological families along with integral math as follows : the eight methodological families wilber ( 2003 ) identifies are phenomenology ( 1-p  1-p  1p ) , which explores direct experience ( the insides of  individual interiors ) ; structuralism ( 1-p  3-p  1p ) , which explores reoccurring patterns of direct experience ( the outsides of individual interiors ) ; autopoiesis theory ( 3-p  1-p  3p ) , which explores self - regulating behavior ( the insides of individual exteriors ) ; empiricism ( 3-p  3-p  3p ) , which explores observable behaviors ( the outsides of individual exteriors ) ; social autopoiesis theory ( 3-p  1-p  3ppl ) , which explores self - regulating dynamics in systems ( the insides of collective exteriors ) ; system theory ( 3-p  3-p  3ppl ) , which explores the functional - fit of parts within an observable whole ( the outsides of collective exteriors ) ; hermeneutics ( 1-p  1-p  1ppl ) , which explores intersubjective understanding ( the insides of collective interiors ) ; and cultural anthropology ( 1-p  3-p  1ppl ) , which explores recurring patterns of mutual understanding ( the outsides of collective interiors ) . the eight methodological families wilber ( 2003 ) identifies are phenomenology ( 1-p  1-p  1p ) , which explores direct experience ( the insides of  individual interiors ) ; structuralism ( 1-p  3-p  1p ) , which explores reoccurring patterns of direct experience ( the outsides of individual interiors ) ; autopoiesis theory ( 3-p  1-p  3p ) , which explores self - regulating behavior ( the insides of individual exteriors ) ; empiricism ( 3-p  3-p  3p ) , which explores observable behaviors ( the outsides of individual exteriors ) ; social autopoiesis theory ( 3-p  1-p  3ppl ) , which explores self - regulating dynamics in systems ( the insides of collective exteriors ) ; system theory ( 3-p  3-p  3ppl ) , which explores the functional - fit of parts within an observable whole ( the outsides of collective exteriors ) ; hermeneutics ( 1-p  1-p  1ppl ) , which explores intersubjective understanding ( the insides of collective interiors ) ; and cultural anthropology ( 1-p  3-p  1ppl ) , which explores recurring patterns of mutual understanding ( the outsides of collective interiors ) . the philosophy of chiropractic has been discussed in terms of most of these perspectives but never in relation to all of the methods simultaneously . this is very important because it is common for authors , philosophers , researchers , and humans in general to be blinded to their own perspective and to engage the world including their own critique or support of a philosophical concept from one dominant perspective . divine has even found that most people view the world through the lens of one of the quadrants . for example , when a person  comes from  the ul quadrant , he or she wants to know how the situation relates personally to him or her ; when a person  comes from  the ur quadrant , he or she wants to know what actions he or she could take or just the facts . when a person  comes from  the ll quadrant , he or she seeks to know how the situation might bring individuals together ; and a person  coming from  the lr quadrant wants to know how the situation fits into a bigger system or context . it is easy to skip quadrants that you do not normally focus on and thus miss important elements of reality . by addressing each perspective and methodology systematically using integral math as a way to keep track of each methodological family , a comprehensive approach to philosophy of chiropractic can be entertained that forces each researcher or philosopher to include methods or perspectives that he or she may have missed . section explores these 8 methods in more detail , while noting where they may be found or not found in the chiropractic literature . integral math and the 4 quadrants in general can be used to synthesize the work already done , scan for any missing elements or perspectives , and then begin to construct a philosophy . many approaches attempt to deal with the philosophical challenges at the center of chiropractic 's history : to emphasize the clinical encounter and doctor - patient interaction as central ; to reconcile the philosophical approaches by expanding research methodologies to include whole systems ; to dismiss all spiritual jargon from the philosophy ; to expand on the traditional philosophical premises ; to link the philosophical premises to complexity and systems theory ; to relate it to a hierarchy of values or worldviews and to the highest levels of human function and spiritual development ; and to embrace the wider root metaphors underlying the philosophical premises such as vitalism , holism , naturalism , therapeutic conservatism , and critical rationalism . mcaulay describes the internal debate within the profession along the polemic of 2 methodological approaches , which have not been acknowledged in the wider discussion . these include the  dismissivist approach ,  which dismisses the basic premises of the early philosophical models , and the  authoritarian approach ,  which accepts those models as the basis of chiropractic 's philosophical underpinnings . mcaulay called for a third approach , the  critical approach ,  which uses basic components of discipline and argument building to achieve consensus and rigor . he uses examples from the literature to make a strong case for the use of critical thinking in developing a discipline of philosophy within chiropractic . such a method would include 8 core standards of scholastic rigor : clarity , accuracy , precision , relevance , depth , breadth , logical consistency , and intellectual traits . furthermore , he identifies core intellectual traits such as  intellectual humility , intellectual courage , intellectual integrity , intellectual perseverance , intellectual simplicity , intellectual autonomy , and confidence in reason . mcaulay 's critical approach is essential to the development of a discipline because it ensures a move forward ,  in thinking and knowledge acquisition ,  and suggests a way to rigorously broaden the dismissivist and authoritarian approaches . it is certainly an approach worth emulating in terms of moving forward . yet , as a critical approach ,  it really only represents one methodology , albeit a very important one . one methodology is not enough for a comprehensive construction of a discipline of philosophy of chiropractic . according to imp , there are at least 8 known methodologies for reproducible knowledge acquisition ; and so , it is important to explore in this context . the 8 methodologies are empiricism , phenomenology , structuralism , autopoiesis theory , ethnomethodology / cultural anthropology , hermeneutics , systems theory , and social autopoiesis theory . as will be discussed below , these 8 methodologies taken together represent the most comprehensive or integral ways humans have developed to acquire knowledge . each one is nonreducible and thus represents a way of knowing that should be included in any philosophy that claims to be holistic . by applying imp to constructing a philosophy of chiropractic , we can ensure that all perspectives on philosophy are being taken into account even when they disagree . this would expand on mcaulay 's proposal by including his criteria of critical rationalism as the benchmark through which each methodology will be included . the current article will define imp and suggest ways it can be applied to constructing a philosophy of chiropractic . this is the first in a series of 3 articles , which propose to build upon the literature and create an explicit framework for the construction of a discipline of philosophy in chiropractic . my goal is not to define what a philosophy of chiropractic is per se , but merely to set parameters allowing for a wide inclusion of ideas across diverse perspectives and philosophical insights . i propose imp as a central organizing framework through which all discussions of philosophy in chiropractic can be viewed . the next article will build on some of these methods , examine chiropractic 's emergence in the context of a history of philosophy , and consider ways it relates to the historical emergence of the  self . finally , a third article will elaborate on more of these methods and apply a developmental constructivist approach to the current arguments on philosophy . the goal of this article and the ensuing 2 articles is not to answer these questions as much as to create a map through which answers can be found and more complete questions can be asked . integral theory was originally developed by american philosopher ken wilber over the course of 25 books . integral means  all inclusive ,  and that is exactly what the theory does : the primary method of inclusion is the use of the 3 major perspectives an individual can take to view reality , or the first- , second- , and third - person perspectives . the 4 quadrants were developed to capture the four irreducible dimensions that all organisms have . the 4 quadrants are broken down according to individual ( upper quadrants)/collective ( lower quadrants ) and interior ( left - hand quadrants)/exterior ( right - hand quadrants ) . the upper left quadrant ( ul ) represents the first - person perspective or  i.  this frames the view from within , the internal experience as well as an individual 's personal worldview . the upper right quadrant ( ur ) refers to the view of the individual 's body , an objective view , behavior , or  it . behavior includes the internal self - organizing capacity of an organism as well as its physical structures and actions . the lower left quadrant ( ll ) is the domain of collective interiors , or where 2 or more individuals can mutually resonate in shared and felt understanding , or the lower right quadrant ( lr ) is the domain of collective exteriors , or social realities , the shared interactive world space of 2 or more individuals in community ,  its . this is the domain of social and economic realities as well as the internal dynamics of social systems such as professions and clinics . each quadrant has its own valid claim to truth : subjective truthfulness ( ul ) , objective truth ( ur ) , intersubjective justness ( ll ) , and interobjective functional fit ( lr ) . in addition , anything can be looked at from all four quadrants (  quadrivium  ) or from each quadrant individually (  quadrivia  ) . this is referred to as the  view through  or the  view from . thus any individual writing about the philosophy of chiropractic will look at the world through all four quadrants . that same individual can write about philosophy of chiropractic as an object , from all four perspectives . thus we can determine whether the philosophy addresses all four dimensions . in order to be complete and truly holistic another example is the doctor - patient encounter ; the doctor views the world through all four quadrants , containing an i - perspective , a we - perspective , an it - perspective , and an its - perspective . the patient also has these four dimensions but can be viewed as an object and looked at from all four perspectives ( a quadrivium of views about the patient ) ; the doctor can inquire about the patient s subjective feelings ( ul ) , examine the patient s body or actions ( ur ) , and also inquire as to the patient s cultural ( ll ) support , such as whether there are supportive people in the patient s life they can talk to about living a healthy lifestyle , and social ( lr ) support systems such as family and work ( fig 2 ) . levels refer to an increase in complexity in each quadrant . for example , in the lr quadrant , the chiropractic profession grew from one school and several students to several schools and to the third largest health care profession on the planet . in the ur quadrant , we can refer to increasing complexity of biological organisms from cells to multicelled organisms , to organisms with primitive nervous systems , and to organisms with complex nervous systems . for example , in the lr quadrant , we can discuss the increasing complexity of legal structures , organizational structures , economic structures , etc . in the ul quadrant , we can describe an individual 's increasing development of complexity through technical understanding , professionalism , moral compass , and empathic abilities . states refer to the transitory changes in each quadrant . for example , in the ur quadrant , we can discuss the state of health , illness , or wellness of the body . in the ul quadrant , we can discuss states of consciousness : alertness , drowsiness , melancholy , bliss , etc . types refer to typologies in each quadrant . for example , in the ll quadrant , we can discuss the types of interactions between doctors and patients or between chiropractors . the signature phrase of it is aqal ( pronounced ah - qwal ) ; and it refers to all - quadrant , all - level , all - lines , all - types , and all - states . for any approach to be integral , it must at least include all levels and all quadrants . the comprehensive approach that it takes has proven versatile enough to be applied in several ways , 
 throughout dozens of disciplines such as chiropractic , medicine , nursing , health care , consciousness studies , science , ecology , education , and politics , 
 across disciplines such as integral psychology , which brings together the common elements from several approaches within psychology ( an application that may be similar to what is required in chiropractic ) , and in transdisciplinary ways as in research , integral life practice , and coaching . integral theory has developed into its own discipline , integral studies , which includes a master 's degree , 2 dedicated journals , a biannual scholarly conference , and an academic press . integral methodological pluralism is a postmetaphysical approach to knowledge using at least 8 of the most important methods developed for acquiring valid and reproducible knowledge ( fig 3 ) . it is considered postmetaphysical because it acknowledges that all knowledge , even metaphysics , arises through methods of acquisition . the 8 methods are derived from dividing each quadrant into an inside and an outside , creating 8 views or perspectives ( fig 4 ) . the views for the ul quadrant are introspection ( inside ) and structuralism ( outside ) , those for the ur quadrant are brain ( inside ) and body ( outside ) , those for the lr quadrant are social system ( inside ) and environment ( outside ) , and those for the ll quadrant are culture ( inside ) and worldview ( outside ) . i argue that imp ( and it ) should be at the foundation of any future discussion of philosophy in chiropractic and central to the construction of a philosophy of chiropractic . the real importance of imp is its inclusionary approach to knowledge through injunctions and practices . guided by the pluralistic notion that everyone is partially right , it is thus ideal as an interdisciplinary and transdisciplinary approach to chiropractic . without having content , imp is a framework allowing for 8 verifiable truths , disclosed through 8 distinct methodologies , each nonreducible . for example , one can not reduce the validity claim of an individual 's interior experience ( ul ) to epiphenomenon of brain states ( ur ) . this approach opens up many possibilities for a philosophy of chiropractic especially as wilber posits a limited number of pregivens : eros , or the inherent drive toward greater unities or wider identification ; agape , or an inherent tendency toward a wider embrace or more inclusion ; a morphogenetic field of potential known as the great nest of being and knowing ; as well as some deep structures or tenets of evolution . these limited pregivens can be integrated with the original principles of chiropractic 's philosophy , such as the concepts of an innate and universal intelligence , without giving them pregiven ontological status . the inherent drive toward organization posited of individual bodies ( ur ) and the universe ( lr ) can be understood as an aspect of the few pregivens wilber claims . one important application of this approach is how it reframes the discussion of traditional chiropractic principles . for example , rather than dismissing innate intelligence as a heuristic metaphor reminding doctors to be more compassionate or conservative , keeping it intact as strictly a biological principle , attributing to it a sort of primal intuitive capacity , or dismissing it outright as prescientific or prerational , the concept can be discussed in terms of a deep structure of biological systems as a reflection of an even deeper structure of reality . critiques can still be strongly presented ; but a new wrinkle is allowed into the discussion , one that broadens and deepens the philosophical discourse in a rigorous way . applying imp to constructing a philosophy of chiropractic requires philosophers of chiropractic to systematically apply each of the 8 methodologies . each methodology represents a perspective such as the inside view of the interior of the individual ( introspection ) or the outside view of the interior of the individual ( structuralism ) . wilber developed integral math as a way to account for each of the 8 perspectives . the 3 main variable notations are described by esbjrn - hargens ( table 1 ) , the editor of the journal of integral theory and practice : first - person ( 1-p ) or third - person ( 3-p )  inside ( 1-p ) or outside ( 3-p )  interior ( 1p or 1ppl ) or exterior ( 3p or 3ppl ) . 1ppl  variable is used as the third variable since 2nd person is more technically understood as 1st person plural . likewise these three variables also represent quadrant  quadrivium  domain ( where domain can either be a quadrant or a quadrivium ) . first - person ( 1-p ) or third - person ( 3-p )  inside ( 1-p ) or outside ( 3-p )  interior ( 1p or 1ppl ) or exterior ( 3p or 3ppl ) . 1ppl  variable is used as the third variable since 2nd person is more technically understood as 1st person plural . likewise . these three variables also represent quadrant  quadrivium  domain ( where domain can either be a quadrant or a quadrivium ) . to clarify this notation system the following examples can then be applied by the reader to the ur quadrant and the lr quadrant ( fig 5 ) . this first - person perspective can be viewed from the inside ( introspection / phenomenology ) or the outside ( structuralism ) . first - person perspectives are written as 1-p ; so any time we are referring to a subjective stance , we use 1-p . the view from the inside is also written as 1-p because it refers to a first - person perspective as well . thus , if i were looking at my own interior thoughts or feelings , it would be notated as 1-p  1-p . in this example of myself looking into my own feelings , because i am an individual , we would write 1p for ul quadrant . thus , we would have the notation 1-p   1-p  1p or first - person perspective ( 1-p ) from the inside ( 1-p ) in the ul quadrant ( 1p ) . if however we are referring to using an objective external measure of my interior such as a quality of life survey instrument , a phenomenological survey instrument , or a developmental psychology survey instrument , that would be looking at my interior ( 1-p ) from an objective perspective ( 3-p ) . thus , we are no longer talking about me looking into my own feelings and thoughts , but examining my feelings and thoughts using objective criteria as might be applied by piaget to study cognitive development or kohlberg to study moral development . in that instance , the notation would be 1-p  3-p  1p , or first - person perspective ( 1-p )  looking from the outside or third - person perspective ( 3-p ) in the ul quadrant ( 1p ) , because we are still talking about the individual 's interior or the ul quadrant , i.  for another example , let us talk about the interior of the collective in the ll , the domain of culture , shared meaning , and mutual understanding . in that case , we would still be talking about interiors because we are still in the left - hand quadrants ; but now , we are talking about collectives . therefore , if we are describing the interiors , we will stay with the notation of first person because it implies the subjective stance or the view from within ( 1-p ) . ( if we were in the right - hand quadrants , this first notation would be 3-p , for third - person perspective . ) the second part of the notation would remain the same as well , inside ( 1-p ) or outside ( 3-p ) views . ( this would also be the case for the right - hand quadrants . ) for the third part of the notation , however , we turn the subject into a plural of subjects ; we add the term  pl  to denote the domain of ll quadrant ( 1ppl ) . the addition of ( in the case of the right - hand quadrants , for lr quadrant , the notation is 3ppl ; for ur quadrant , the notation is 3p . ) this first - person plural would refer to the subjective stance of the culture : what is the overarching worldview of a culture ? how do 2 or more individuals feel on the inside when together or resonating with each other ? all of these elements of meaning , mutual understanding , and shared resonance are depicted in this domain . when we are talking about collective interiors , or the ll , the notation for the inside view is 1-p ( first person )  1-p ( inside )  1ppl ( first - person plural aka second - person perspective or  we  ) ; and the notation for the outside view is 1-p ( first person )   3-p ( outside )  1ppl . in the first case , the inside , we are referring to hermeneutics or the study of meanings ; in the second case , the outside , we are discussing cultural anthropology or ethnomethodology , or structuralism applied to cultures . esbjrn - hargens explains the 8 methodological families along with integral math as follows : the eight methodological families wilber ( 2003 ) identifies are phenomenology ( 1-p  1-p  1p ) , which explores direct experience ( the insides of  individual interiors ) ; structuralism ( 1-p  3-p  1p ) , which explores reoccurring patterns of direct experience ( the outsides of individual interiors ) ; autopoiesis theory ( 3-p  1-p  3p ) , which explores self - regulating behavior ( the insides of individual exteriors ) ; empiricism ( 3-p  3-p  3p ) , which explores observable behaviors ( the outsides of individual exteriors ) ; social autopoiesis theory ( 3-p  1-p  3ppl ) , which explores self - regulating dynamics in systems ( the insides of collective exteriors ) ; system theory ( 3-p  3-p  3ppl ) , which explores the functional - fit of parts within an observable whole ( the outsides of collective exteriors ) ; hermeneutics ( 1-p  1-p  1ppl ) , which explores intersubjective understanding ( the insides of collective interiors ) ; and cultural anthropology ( 1-p  3-p  1ppl ) , which explores recurring patterns of mutual understanding ( the outsides of collective interiors ) . the eight methodological families wilber ( 2003 ) identifies are phenomenology ( 1-p  1-p  1p ) , which explores direct experience ( the insides of  individual interiors ) ; structuralism ( 1-p  3-p  1p ) , which explores reoccurring patterns of direct experience ( the outsides of individual interiors ) ; autopoiesis theory ( 3-p  1-p  3p ) , which explores self - regulating behavior ( the insides of individual exteriors ) ; empiricism ( 3-p  3-p  3p ) , which explores observable behaviors ( the outsides of individual exteriors ) ; social autopoiesis theory ( 3-p  1-p  3ppl ) , which explores self - regulating dynamics in systems ( the insides of collective exteriors ) ; system theory ( 3-p  3-p  3ppl ) , which explores the functional - fit of parts within an observable whole ( the outsides of collective exteriors ) ; hermeneutics ( 1-p  1-p  1ppl ) , which explores intersubjective understanding ( the insides of collective interiors ) ; and cultural anthropology ( 1-p  3-p  1ppl ) , which explores recurring patterns of mutual understanding ( the outsides of collective interiors ) . the philosophy of chiropractic has been discussed in terms of most of these perspectives but never in relation to all of the methods simultaneously . this is very important because it is common for authors , philosophers , researchers , and humans in general to be blinded to their own perspective and to engage the world including their own critique or support of a philosophical concept from one dominant perspective . divine has even found that most people view the world through the lens of one of the quadrants . for example , when a person  comes from  the ul quadrant , he or she wants to know how the situation relates personally to him or her ; when a person  comes from  the ur quadrant , he or she wants to know what actions he or she could take or just the facts . when a person  comes from  the ll quadrant , he or she seeks to know how the situation might bring individuals together ; and a person  coming from  the lr quadrant wants to know how the situation fits into a bigger system or context . it is easy to skip quadrants that you do not normally focus on and thus miss important elements of reality . by addressing each perspective and methodology systematically using integral math as a way to keep track of each methodological family , a comprehensive approach to philosophy of chiropractic can be entertained that forces each researcher or philosopher to include methods or perspectives that he or she may have missed . section explores these 8 methods in more detail , while noting where they may be found or not found in the chiropractic literature . integral math and the 4 quadrants in general can be used to synthesize the work already done , scan for any missing elements or perspectives , and then begin to construct a philosophy . the 8 methodologies are described below in relation to the construction of a philosophy of chiropractic . it is important to note that each methodology such as phenomenology or systems theory represents a methodological family . that is , they are not the only methods able to disclose phenomena at each perspective . for example , the perspective of a first - person view of internal experience can be brought forth by contemplation , introspection , meditation , and phenomenology . each methodology described below represents a family of injunctions , which can also disclose phenomena apprehended at each particular perspective . the territory is composed of the principles of chiropractic ; critiques of the philosophy ; and other elements that philosophy could embrace such as ethics , morals , clinical choices , doctor - patient interaction , research methods , law , politics , and intra- and interprofessional social systems . once the map is defined , future authors can freely fill in specific details and add any missing pieces . this article is meant to lay the first stage of the groundwork ; it is not comprehensive . by simply ensuring that each perspective is mapped , many of the disagreements and debates from the past can be transcended . by allowing for each coexisting truth to be valid , the remaining dilemmas relate to a hierarchy or valuation of the partial truths , which will be addressed in the second and third articles in the series . phenomenology ( 1-p  1-p  1p ) is a way to observe one 's own consciousness systematically . it was first developed by husserl and has significantly influenced western philosophy in the last century . in terms of the chiropractic encounter in respect to this methodology , when an individual receives a chiropractic adjustment , the internal feelings associated with health , illness , emotional , psychological , or spiritual well - being are validated so long as the individual is truthful . this first - person perspective represents the internal feelings , experiences , beliefs , and states of consciousness associated with the chiropractic encounter . phenomenology has been suggested by several authors as a valuable contribution to the philosophy and research in chiropractic , and as a valuable qualitative method to research therapeutic effect , to break away from the strict scientific rationality , to understand patients in terms of their personal experience , and to understand doctor - patient interactions , practice - based research , underlying factors of behavior , and the emotional and psychological factors of health . kleynhans writes : the phenomenological approach to chiropractic would have as its purpose to seek a fuller understanding through description , reflection and other phenomenological methods the essence of lived experience of doctor and of patient related to experienced human relations and therapeutic interaction , space , time , body , etc . as lived by them  to reveal the multiplicity of coherent and integral meanings of this phenomenon . the phenomenological approach to chiropractic would have as its purpose to seek a fuller understanding through description , reflection and other phenomenological methods the essence of lived experience of doctor and of patient related to experienced human relations and therapeutic interaction , space , time , body , etc . as lived by them  to reveal the multiplicity of coherent and integral meanings of this phenomenon . coulter has noted how phenomenology is central to the  alternative paradigms  such as hermeneutics and ethnomethodology . as a reaction to the mind / body split inherent in the western worldview and paramount in biomedicine , phenomenology helps the practitioner to focus on the dignity of the patient 's lived experience . according to o'malley , phenomenology can be used to distinguish between the art and science of chiropractic . o'malley writes ,  because it is developed through experience , chiropractic art is not open to direct evaluation by the external observer whose experience is different from the chiropractor 's .  through touch , the chiropractor gains vital information about the patient 's physical and emotional state and can even instill trust . applying phenomenology to the philosophy of chiropractic should also extend to the philosophers and practitioners . this self - reflection may also relate to the higher ends of human function , especially regarding extraordinary claims of spiritual experiences , feeling such systematic introspection has a long history in meditation practices and spiritual traditions such as zen , vipassana , and contemplative introspection . it can thus be used as a way to understand aspects of the philosophy of chiropractic that have traditionally been dismissed as mysticism , irrationality , and intuition . in the philosophy of chiropractic , phenomenology or systematic introspection has a tradition going back to dd palmer and the books he was reading on the cultivation of the inner depths through meditation . an overarching philosophy of chiropractic would acknowledge this domain , not only in terms of patient reports and practitioner - patient interaction , but also in regard to the original insights of the palmers in terms of their own experiential explorations of consciousness . structuralism ( 1-p  3-p  1 p ) is the systematic and objective tracing of invariant patterns over time . in terms of first - person perspectives , it applies to an individual 's development through life . every individual engages the world from a structure of consciousness without necessarily knowing his or her own structure . wilber points out that an individual can easily experience his or her first - person perspective ( phenomenology ) , but can not see  his or her structure of consciousness without an objective measure to do so . structuralism has no correlates in the literature on chiropractic except for a few recent attempts . beyond that , the closest thing to this perspective within chiropractic is the objective measures of the patient 's internal perceptions of health , wellness , or quality of life such as the rand-36 , the global well being scale , or the health related quality of life . although those qualitative measures apply an objective view to the individual 's interior , they do not necessarily trace a structure of that interior through development . structuralism , in this sense , refers to the development of an individual 's complexity through life as pioneered by piaget and other developmental psychologists ( although piaget referred to himself as a genetic epistemologist ) . for example , an individual grows from prerational thinking as a child to rational thinking as an adult . constructivist developmental researchers have found at least 12 lines of development ( moral development , cognitive development , aesthetic development , spiritual development , etc ) whereby individuals may move through 5 to 12 levels in their life ( prerational to rational to postrational ) in each line . ( recall that levels and lines are 2 of the 5 elements of it . ) objectively examining individual interiors is an invaluable addition to constructing a philosophy of chiropractic . it allows for depth and objectivity in terms of understanding the perspectives individuals bring to the philosophy of chiropractic . it might also be applied to patient growth and development over time as well as practitioner - patient communications . there are at least 5 different cognitive structures of consciousness or perspectives in current use to discuss philosophy in chiropractic . by acknowledging this , the many perspectives within chiropractic can be integrated . a recent integral biography of bj palmer examined his philosophical writings in terms of his development through life along several levels and lines . developmental structuralism is one of the greatest contributions imp can add to the construction of a philosophy of chiropractic . 3p ) was developed by maturana and varela to define the most essential characteristics of life ; living systems are self - creating and knowing . the simplest example is how a cell creates its own parts and  knows  how to distinguish food from nonfood . this theory expands on concepts of homeostasis , dissipative structures , and chaos and complexity theory as it applies to a living organism . this is a very important point in regard to a philosophy of chiropractic because innate intelligence has been referred to as  a metaphor for homeostasis . as wijewickrama has pointed out , homeostasis as a reductionist concept does not capture the essential elements of life and health . he notes 3 components of a living system  self - will , autopoiesis , and self - organization  and several components of dynamic health ,  which depicts increasing levels of organization and complexity in the interconnectedness of living system and environment . newell has described autopoiesis in terms of innate intelligence and the complex dynamic stability of the spine . autopoiesis captures other elements of the definition of innate intelligence as well , especially in terms of the organism 's ability to self - heal and  to know . chiropractic research in this domain would focus on the body 's ability to self - organize . this view of the interior dynamics of the organism as self - organizing , self - regulating , and intelligent is the core of the philosophy of chiropractic in regard to the living organism . most chiropractors view this aspect of the philosophy as central ; therefore , it is an essential element of any wider philosophical system . empiricism ( 3-p  3-p  3p ) , likely the second most widely embraced perspective in regard to the philosophy of chiropractic , is defined as the acquisition of knowledge through objective evidence . several authors have suggested how empiricism is not an appropriate methodology as the sole arbiter of the chiropractic encounter . qualitative approaches and alternative research paradigms such as phenomenology , hermeneutics , and ethnomethodology would be more appropriate to capture chiropractic 's unique encounter . dismissivists argue that empiricism should be the most weighted component of any philosophy , thus guiding clinical choices , research , and theory . from this perspective , objectivity is the only method to truth ; and the objectivist perspective becomes the raison d'tre of the profession , led by evidence - based research agendas . villanova - russell relates this perspective to the encroaching hegemony of evidence - based medicine . she writes : the empiricism of ebm has become the gatekeeper to legitimacy and acceptance in mainstream health care today . it is becoming clear that in order for alternative medical practitioners to survive , let alone be taken seriously by other health care professions , that they must conform to the standards of medicine even though their underlying philosophies , ontologies , epistemologies and methodologies are incongruent and not amenable to this evaluation . the empiricism of ebm has become the gatekeeper to legitimacy and acceptance in mainstream health care today . it is becoming clear that in order for alternative medical practitioners to survive , let alone be taken seriously by other health care professions , that they must conform to the standards of medicine even though their underlying philosophies , ontologies , epistemologies and methodologies are incongruent and not amenable to this evaluation . jamison suggests that practitioners adopt  passive  and  active empiricism  as a way to contribute to the philosophy . jamison emphasizes the need for the philosophy of science of chiropractic to pave the way for the future of the profession . social autopoiesis theory ( 3-p  1-p  3ppl ) refers to the self - organizing nature of social systems . his reasoning was that , much like living systems , social systems are operationally closed . for living systems , the closure defines the unity , boundaries , and autonomy . for social systems , luhmann writes : at first sight it seems safe to say that psychic systems , and even social systems , are also living systems . would there be consciousness or social life without ( biological ) life ? and then , if life is defined as autopoiesis , how could one refuse to describe psychic systems and social systems as autopoietic systems ? in this way we can retain the close relation between autopoiesis and life and apply this concept to psychic systems and to social systems as well . it seems safe to say that psychic systems , and even social systems , are also living systems . and then , if life is defined as autopoiesis , how could one refuse to describe psychic systems and social systems as autopoietic systems ? in this way we can retain the close relation between autopoiesis and life and apply this concept to psychic systems and to social systems as well . we are almost forced to do it by our conceptual approach . this domain addresses the social , political , and economic pressures inherent to any profession , learning institution , professional organization , or accrediting agency . any element relating to communication and understanding between 2 or more individuals can be applied to this domain , such as doctor - patient interaction as described by gatterman 's patient - centered paradigm , as well as the sociological and internal dynamics discussed by coulter in terms of clinic , health center , or profession . following luhmann 's logic , the philosophy of chiropractic can extend the philosophy of organism to its social institutions . the profession , governing bodies , individual clinics , and educational institutions would be viewed as self - maintaining , self - organizing , and self - producing systems . 3ppl ) was first described by bertanalanffy as a transdisciplinary approach fitting multiple parts together in a system by examining the general principles involved . chiropractic literature addresses systems in several ways : to expand research methodologies ; to include wider perspectives on philosophy in terms of the spinal system ; to contextualize the historical emergence of chiropractic 's biological theories ; and to describe the relationships between emergent health of body , mind , spirit , and environment . systems can also be applied to other objective analyses of social systems such as historical analysis . increasing understanding of how the philosophy of chiropractic is situated in historical , social , political , and economic systems is another useful application of systems theory . hermeneutics ( 1-p  1-p  1ppl ) is the study of meaning between individuals and in culture . it has been applied to the philosophy of chiropractic in several instances , interpreting objective findings and finding meaning in illness through history - taking , as a method to conduct practice - based research and understand behavior , and as a method to interpret shared meaning through touch , thereby retaining the essence of chiropractic as a healing art . o'malley writes ,  through phenomenology , it is possible to define the nature of experiential knowledge , and through the tools of hermeneutics it is possible to reveal the content of this knowledge to an external observer .  o'malley views the original philosophy of palmer to be emancipatory for patients in healing of body , mind , and spirit ; for practitioners in an embrace of both science and vitalism ; and for the profession in the potential to help the world . he writes : a reconstructed philosophy of chiropractic must provide a complete framework for critical action . rather than accepting that scientific rationality is the only valid truth for politicolegal legitimation , we must argue for the legitimacy of our own emic understanding of the healing process . this can be done within an inclusive framework using the tools of hermeneutics , phenomenology and critical theory . rather than accepting that scientific rationality is the only valid truth for politicolegal legitimation , we must argue for the legitimacy of our own emic understanding of the healing process . this can be done within an inclusive framework using the tools of hermeneutics , phenomenology and critical theory . by examining mutual understandings between different schools of thought within chiropractic , definitions of professional jargon this can also play an important role in the study of the patient - centered paradigm , as it emphasizes the importance of mutual resonance between the doctor and patient both verbally and through touch . cultural anthropology ( 1-p  3-p  1ppl ) looks to the underlying and repeating structures in cultural worldviews . this perspective has been used in relation to the philosophy of chiropractic in terms of applying phenomenological methods to historical research . twenty years ago , kleynhans called for a  historical chiropractic ,  where principles and practice can be studied in a historical context . one recent approach to bring an objective view to the culture of chiropractic was called for by moore , former editor of chiropractic history . moore writes : what i am calling for is a social history of chiropractic that moves outside the circle of internal chiropractic developments and its intramural aspects to a more broadly - gauged history that explores interaction with larger social and cultural developments . what i am calling for is a social history of chiropractic that moves outside the circle of internal chiropractic developments and its intramural aspects to a more broadly - gauged history that explores interaction with larger social and cultural developments . moore suggests that this type of social history can be accomplished by examining broad questions that would bring the historian  deep into the heart of the american experience ,  to narrow questions such as : how chiropractic has been portrayed historically in comics , the arts , the role of women in chiropractic vs medicine , chiropractic 's relationship to religion , sports , the media , etc . other histories of chiropractic have focused on the impacts of belief systems and worldviews in wider cultural contexts . tracing the structures of worldviews and how they change over time , a genealogy of worldviews , however , is mostly lacking in this regard . studying invariant structures of consciousness or worldviews is akin to structuralism ( 1-p  3-p  1p ) , but here it applies to the objective view of interiors of collectives . this approach was originally developed by levi - strauss and in a cultural historical application by gebser , habermas , and wilber . worldviews are pervasive in every culture and could be understood to underlie or be synonymous with paradigms . although there has been a great deal written about paradigms and chiropractic philosophy , rarely has it taken a genealogical or developmental approach . without examining this deeper methodology in the construction of a philosophy of chiropractic , another important blind spot is devoted to this perspective , creating a cultural context for chiropractic 's emergence , survival , and current trends . by offering an integral framework through which a philosophy of chiropractic can be constructed , possibilities emerge toward integrating disparate worldviews , overcoming inherent contradictions , and furthering professional unity . including these 8 irreducible perspectives within the philosophy of chiropractic reflects a postmetaphysical stance drawing from ideas and criticisms in premodern , modern , and postmodern approaches to knowledge . for example , the decision to focus on empiricism ( 3-p  3-p  3p ) or autopoiesis ( 3-p  1-p  3p ) becomes a moot point , as it becomes obvious that each represents 2 parts of any perspective on the body . when questioning whether chiropractic 's philosophy includes spirit in its definitions of life , health , and well - being , acknowledgment of its importance for individuals ( ul ) in the context of specific cultural ( ll ) and social ( lr ) circumstances becomes relevant , yielding an understanding of associated neurophysiological correlates ( ur ) such as the  god - spot  in the brain , as well as consciousness studies ( ul ) , which was recently described as an important element in exploring the philosophy of chiropractic . furthermore , when an individual uses phenomenology ( 1-p  1-p  1p ) , he or she describes internal experiences of spirit based on his or her particular worldview ( structuralism / cultural anthropology ) . rather than positing spirit as a metaphysical given , the philosophy of chiropractic can acknowledge the importance of post - kantian and post - heideggerian thinking ( modern and postmodern ) , while accepting the validity claim of the individual 's experience . even more specifically , it and imp can be used to deconstruct any approach to the philosophy of chiropractic . for example , the system proposed by coulter , developed at los angeles college of chiropractic in the 1990s and now widely embraced in the profession , posits 6 philosophies that comprise the philosophy of chiropractic : vitalism , holism , naturalism , therapeutic conservatism , humanism , and critical rationalism . a cursory examination determines whether this system meets the criteria of being fully inclusive and postmetaphysical simply by applying the framework . immediately , the lack of at least 2 perspectives , structuralism ( 1-p  3-p  1 p ) and cultural anthropology ( 1-p  3-p  1ppl ) , becomes apparent in regard to developmental and genealogical approaches to those methodologies . including those would make the system more holistic . a discussion of the pregivens associated with such a system is another way imp could be useful . this too will be described in future articles ; but as an example , they suggest that a philosophy of chiropractic should dismiss all metaphysical baggage and emphasize the self - healing aspect of living organisms . like coulter 's approach above , this approach is lacking the methodologies structuralism ( 1-p  3-p  1 p ) and cultural anthropology ( 1-p  3-p  1ppl ) , more than anything else . without explicitly addressing the perspectives of the authors , the perspectives of the theories or paradigms , and the worldviews being considered both historically and in a contemporary way , any approach will be incomplete . the first will address cultural worldviews , and the second will address personal structures of consciousness . as noted above , these are 2 of the greatest blind spots in discussing philosophy of chiropractic . by clarifying these 2 aspects of the map , all other territories can be built upon more easily . any attempt to create a discipline of philosophy in chiropractic without coming to terms with it and imp will always remain partial , leave something out , and be unable to bring all aspects of the profession on board to engage in the discussion . great effort is required for philosophers in the profession to flesh out this deep and expansive approach . if it is done well , philosophy can become a meaningful guide to the chiropractic profession . simon senzon has received from the global gateway foundation a research and writing grant to further the objectives of the foundation .
objectivethe purpose of this article is to establish a metatheoretical framework for constructing a philosophy of chiropractic by using integral theory and integral methodological pluralism . 
 this is the first in a series of 3 articles.discussionthe philosophy of chiropractic has not thrived as a philosophic discipline for multiple reasons . 
 most notably , these include disparate personal and cultural worldviews within the profession , a historical approach to chiropractic 's roots , and an undeveloped framework for exploring philosophy from multiple perspectives . 
 a framework is suggested to bridge divides and create a groundwork for a philosophical discipline using integral methodological pluralism developed from integral theory . 
 a review of the literature on the philosophy of chiropractic is mapped according to the 8 primordial perspectives of integral methodological pluralism . 
 it is argued that this approach to constructing a philosophy of chiropractic will bridge the historical divides and ensure a deep holism by pluralistically including every known approach to knowledge acquisition.conclusionintegral methodological pluralism is a viable way to begin constructing a philosophy of chiropractic for the 21st century .