![]() (Fritjof Capra 1997:6)Ī paradigm at the heart of a culture can influence perception and meaning: if we believe that there is a culture of entitlement, we will hear and remember words that support that frame. Kuhn suggested that the most consequential characteristic of a scientific revolution is “central change of model, metaphor, or analogy – a change in one’s sense of what is similar to what, and of what is different.” This usually occurs when different disciplines intersect and there is a “cross-pollination” of metaphor sets leading to a new way of “seeing” the world.Ī paradigm is a constellation of concepts, values, perceptions and practices shared by a community, which forms a particular vision of reality that is the basis of the way a community organises itself. Paradigms also shift as a result of the introduction of new metaphors.A key reason why Apartheid crumbled, for example, is that it became increasingly unprofitable. This implies that one way to shift paradigms is to reinforce the internal contradictions. Paradigms shift because their internal contradictions become unsustainable.Most paradigms shift when enough of the people who supporte d the old paradigm die.No matter how flawed, no paradigm can shift until there is a new paradigm to replace it. ![]() Kuhn argued that the history of science is not a linear and continuous assimilation of facts but rather a number of revolutions in which new paradigms or new ways of seeing the world, entirely replace the old. ![]() The term was first used by Thomas Kuhn in “the structure of scientific revolutions” (1962) to describe the impact of change within the ruling theory of science when fundamental assumptions changed. Examples of paradigms include – how to make bread, what a bed looks like, the characteristics of a chair that lend the idea of “chairness”, how we treat sick people in hospital and so on. A paradigm is a self-consistent set of ideas and beliefs which acts as a filter, influencing how we perceive and make sense of the world.
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