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 (mō′nĭz′əm, mŏn′ĭz′əm)
n. Philosophy
1. The view in metaphysics that reality is a unified whole and that all existing things can be ascribed to or described by a single concept or system.
2. The doctrine that mind and matter are formed from, or reducible to, the same ultimate substance or principle of being.

mo′nist n.
mo·nis′tic (mō-nĭs′tĭk, mŏ-) adj.
mo·nis′ti·cal·ly adv.
References in classic literature ?
Norton's another monist - only he affirms naught but spirit.
An idealistic monist who long puzzled the philosophers of that time with his denial of the existence of matter, but whose clever argument was finally demolished when the new empiric facts of science were philosophically generalized.
While Spinoza refers to this monist substance by God in the above quotations, he elsewhere calls it 'nature' in the sense of extension.
lt;<Aquinas's Account of Freedom: Intellect and Will>>, The Monist 80 (1997) 576-597.
This view has been classified as a monist perspective, as the conceptual models are organized with occupation as the core concept.
There are also descriptive chapters dealing with the Hindu monist, Swami Vivekananda, the neo-Hasidic teachings of Maurice Friedman (Buber scholar and Heschel intimate), and Christian friendship with Martin Luther King, Jr.
Lobis professes that Cavendish's natural philosophy (which reflects her vitalist and monist materialist worldview) is governed by sympathies and antipathies but not in enforced or predetermined terms, but rather in active, voluntary ones.
In "'Two Musics about the Throne of Iluvatar': Gnostic and Manichean Dualism in The Silmarillion," Fry is concerned with theodicy, the question as to why a good God would allow evil to exist, and posits that Tolkien worked elements of both Gnostic and Manichean dualism into his exploration of the problem, describing Tolkien's cosmology as "an amalgam of monist and dualist interpretations of evil" (80).
ECO-RESOURCES: New Philosophy and Management which advances the concept of "eco-resources", expanding to the social relations of human beings, and puts forth the new theories of the monist world outlook of eco-resources, the dichotomy between positive and negative eco-resources, and the strategic management of eco-resources, through which it reveals a new dimension to humanities and social sciences.
But by invoking the property of legal validity, they are also transforming their monist theory into a dualist theory, one that includes not only real, but also ideal, elements, and in their (subsequent) effort to anchor law in reality they will be transforming the dualist theory back into a monist theory, namely, one that includes only real elements.
The trilogy can be profitably read as a vast adumbration of aspects of Ray's later cinema often ignored in monist readings that concentrate on his Chekhovian subtleties.