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From a philosophical perspective, the sum of the parts is totally different from the whole. According to Aristotle, the whole is something different from the constituent parts. The Monad concept is associated with the Aristotle philosophy because essentially, Monad originally referred to a single unit or one time. Each monad is unique and contains indivisible, in destroyable, and dynamic properties. Considering the fact that each monad has unique properties, then the Aristotle philosophy is effectively applied because the combination of several monads creates an entirely different item. Parametric design encompasses a situation whereby various rules and elements determine the complex nature of the final system. The complex nature of the parametric design makes it difficult to reverse the design process. In particular, it is extremely difficult to separate the individual parts that constitute the whole design. The monads used to develop the parametric design have varying characteristics, but separating them means that the design process is rendered non-functional. An epistemological approach is essential because it will help to examine and justify the implementation of the monad principles in the concept of parametric design. The purpose of this paper is to explore the concepts of sum of parts not being equal to the whole. The paper provides a comprehensive description of the Aristotle principal that can be used to explain the concept of parametric design. To gain a good perspective of the main research problem, it is important to consider a review of the Grasshopper software that is primarily used in making parametric designs. Basically, the research aim to answer the following two questions: to explore essential answers to two intrinsic questions. Is the whole of the relationship equal or greater than the sum of each relationship as Aristote says? Is the parametric thought process reversible or not? Literature Review Introduction The aspect the sums of parts being more than the whole are worth more exploration within the concept of digital and parametric design. There is a need to examine and assess how the monad concept is related to the Aristotle’s principle. Additionally, it is essential to evaluate the ways in which both the monad and Aristotle’s principles can be used to assess whether the idea of parametric design can be reversed or not. In this context, the focus of the paper is to provide a comprehensive review and analysis of related works associated with the need to understand whether parametric design is irreversible or not. The aim of the literature review is to explore essential answers to two intrinsic questions. Is the whole of the relationship equal or greater than the sum of each relationship as Aristote says? Is the parametric thought process reversible or not? The sum of parts is different from the whole Aristotle is credited with the phrase “The whole is greater than the sum of its parts.” In essence, the statement implies that when individual elements are combined together to form a single entity, then their contribution is greater than that of the whole part (Upton, Janeka, & Ferraro, 2014). The concept can be used to explain the aspect of synergy. Just like Aristotle’s statement, synergy concept implies that when various entities are working together, they tend to achieve more. A similar approach known as gestalt is used in the psychology filed to imply that an organized whole tends to have superior features compared to the sum of its parts. The subject of the sums of parts being more than the whole elicits divided attention especially when evaluated from a design and architectural context. As indicated by Latour et al (2012), in the context of architectural design, individual components that make a design product are associated with distinct data sets. Consequently, the combination of the combinations of different data elements implies that the eventual design product will have varying characteristics that are completely different form the individual constituents. Cataldo et al (2019) goes on to suggest that the concept of sum of parts being more than whole is supported by the aggregation attitude. The viewpoint indicates that individual components include non-linear mechanisms that in later determines the sensory aggregation of the whole component. The Monad Concept Definition of monad Monad is a term derived from Greek meaning mono while in English it means one, unit, or single. A monad is composed of a unique entity whereby it is difficult to separate, or destroys the component properties. Each monad is dynamic although it does not have causal relationship with other monads. The concept of monad was popularized by Gottfried Leibniz in 1714 in his work titled Monadology. From a philosophical point of review, Monadology is based on the premise that the universe is made up of monads that despite being immaterial, they poses soul- like properties. According to Leibniz, a monad is different from an atom in that it is not only indivisible but also it does not have spatial extension. Leibniz offers a good analogy to explain the concept of monads existing individually but being synchronized together by God. In this context, Leibniz compares monads to two set of clocks placed in opposite walls in a common room. Although both clocks indicate similar time, they share a common cause by being synchronized with nature. How is monad related to Aristotle Statement? Application of monad in digital design Epistemological Approach A review of what is known to be true about the concept of “The whole is greater than the sum of its parts.” A review of what is known to be true about the concept of monad in parametric design Monad and Parametric Design Definition of digital design A review of the concept of parametric design Exploration of whether parametric design is reversible References Upton, J., Janeka, I., & Ferraro, N. (2014). The whole is more than the sum of its parts: Aristotle, metaphysical. Journal of Craniofacial Surgery, 25(1), 59-63. Look, Brandon C., "Gottfried Wilhelm Leibniz", The Stanford Encyclopedia of Philosophy (Spring 2020 Edition), Edward N. Zalta (ed.), Retrieved from https://plato.stanford.edu/archives/spr2020/entries/leibniz/ Cataldo, A., Ferrè, E. R., di Pellegrino, G., & Haggard, P. (2019). Why the whole is more than the sum of its parts: Salience-driven overestimation in aggregated tactile sensations. Quarterly Journal of Experimental Psychology, 72(10), 2509-2526. Latour, B., Jensen, P., Venturini, T., Grauwin, S., & Boullier, D. (2012). ‘The whole is always smaller than its parts’–a digital test of G abriel T ardes' monads. The British Journal Of Sociology, 63(4), 590-615.

Introduction Human beings constantly search for a road leading them toward a life marked by purposefulness, meaningfulness, and fulfillment in living. The search is often guided by moral theology and philosophy, which provides direction for a person's conduct to be consistent with notions of what constitutes a good life. This essay aims to build morality about ethics in business, economy, work, and business within a flourishing life. Using ideas from the main points, this discussion will construct an embroidery that will build up human dignity, ethical business operations, socio-economic fairness, and the virtuous development of character. Interweaving Human Dignity and the Common good One such classic is the book “Theology and Economics: God, Faith, and Money” by Professor Stephen Long, which concerns the inherent worth of every person and forms the basis upon which the inherent integrity of man is established. Firstly, it is important to recognize this in our quest for a good life because it will serve as the guiding principle as we build our moral philosophy. Respect for human dignity is an imperative, a natural outcome of which is the common good becoming inseparable from everyone's welfare (Stephen, 172). As we begin weaving these strands, our moral system emerges with respect and commonwealth as the founding ideals. Ethical Threads in the Business Tapestry According to exploring business ethics in “Economic Possibilities for Our Grandchildren” by John Maynard Keynes, businesses should be based on relevant moral duties and obligations. Using John Keynes's ethics in our work ensures that all economic activities are ethical, according to John Keynes, which creates an atmosphere of truthfulness, fairness, justness, and a sense of mutual respect and appreciation among the people involved in the business. Such threads of ethics are tightly interwoven with the patterns of business practice constituting the basic elements of our moral philosophy, which form a composite relationship between the efforts of the economy and the principles of living rightly. Businesses can benefit from strong John Keynes ethics based on strict categorical imperatives. People and companies should not engage in actions that dehumanize other people and turn them into mere objects used to achieve some goals (John, 3). It means that when it comes to business, there is honesty, openness, and fairness in all matters. For instance, a situation in which a firm is confronted by an option whose implementation may cause substantial damage to its rivals. In a John Keynes approach, the business would have to consider whether it shows respect to the competitors as one would expect for themselves. A decision related to deceit or immoral practices would contravene the ethics of a John Keynes perspective and the ethic of the intended constructional framework for the good life. Consequently, John Keynes's ethics create a strong moral framework for business decision-making towards benefiting society while pursuing virtuous living. The Tapestry of economic justice and Catholic Social teaching The vast world of economics or economy is another area in catholic social teaching where we can easily find a variety of threads. Works like Encyclicals of "Rerum Novarum" and "Caritas in Veritate" are good at giving much more attention to how societies should deal with economic disparities morally. Moral catholic social teaching thus becomes a component of the fabric of our morality, calling for humane economic structures. Economic Justice in the Pursuit of Good Life requires that inequality be removed to create a fairer and better place to live. It is one complete moral philosophy and provides individuals, businesses, and society with an overall solid foundation for one to stand in today's world (Nabi, 22). Instead, it builds on different moralities to realize the good life because such simplistic dichotomies fail. Here, humanity, moral business, and economic justice are seen. Catholic social teaching takes a total approach to economics and justice, recognizing more than just redressing matters of inequality, honorable labor, rights to work, and the subsidiarity principle. In the context of catholic social teaching, economic transactions are considered more than just commercial acts but also expressions of mutual support. It goes perfectly with the general objectives inherent in our moral philosophy, where living a good life is closely related to the welfare of the entire community. As a case in point, the principle of subsidiarity suggests that decisions or actions must be taken at the grassroots level to enhance active participation and promptly address individual and community needs. The principle is used to make economic structures more open and encourages the diversification of economic power regarding individualized control of economic destiny. Firstly, this decentralization corresponds well with the fundamental notions of the good life, encouraging one's agency and involvement in one's community. Virtues in the loom of the workplace The idea of virtues as a building block to our moral fabric is proposed by Hawkins's virtue, which is expounded in "Modernity and Victorians." Virtue ethics promotes the development of desirable character traits like truthfulness, uprightness, and mercy. It is also relevant in the workplace to ensure that employees seek perfectionism and develop a positive spirit among those with whom they interact. While these virtues are woven into the professional body cloth, they form part of the aligned good life pursuit, showing the combination of personal and professional advancement coexistence. Character is vital in virtue ethics but more intricately defined than that. Hawkins contends that people should strive to achieve a mean between too much and not enough as they develop virtues. As an example, courage is located somewhere between cowardice and recklessness. Cultivation of virtues like honesty and integrity in the workplace entails that there should be some level of moderation so that the worker does not either become too shy or speak out loud all the time. According to Hawkins, positive personal attributes such as virtue ethics become the fabric on which excellence and community engagement are woven in the workplace. Halteman James's ideas make it possible for us to traverse the ethical minefields of market operation by accepting the market as one element of our being while simultaneously providing that this acceptance be done subject only to the ethics which will ensure that essential parts of humanity remain immune. Market dynamics The development of this philosophy has taken a more sophisticated path since the scrutiny of the market by Halteman James in "What Money Cannot Buy." James's critique questions whether markets are fair enough to allocate all goods and services based only on morally neutral terms. It means reconsidering the ethical boundaries of the markets and the ethics in all financial transactions. Inherent in our moral paradigm is the idea that the market becomes an instrument of human flourishing, albeit ethically constrained, so it does not become a commodity. Halteman 's criticism gives us reason to explore the moral aspects that arise when we allow market mechanisms to be an ultimate determinant in all areas of our lives (James, 9). For example, if the distribution of essential goods and services is based on purchasing power only, then those essential things for people's lives get commercialized. Although efficient at some point, the market should guide some values to correct injustices and fulfill the meaning of the "good life" concept. In particular, issues concerning markets about education, health care, and environmental commodities should be considered about commodification. When these basic elements for a decent life start depending on the whims of the markets, their availability is determined by means and not regarded as entitlements. Our moral philosophy sets ethical boundaries for the market, demanding equilibrium where markets do not exploit human thriving but instead respect fundamental values. The moral philosophy is also based on utilitarian grounds on navigating through the ethical morass of market dynamics (Malladi, 9). This approach combines a utilitarian notion of maximizing overall happiness or well-being with a deontological concept of universal human dignity. Therefore, through this act, we maintain that the quest for happiness in the market does not disregard ethical issues. The utilitarian equation should consider preserving personal dignity and the common interest of preventing the market from becoming an unintended mechanism that exposes more inequality and removes the basis for a good life. Conclusion Therefore, it takes the thread of human dignity, righteousness in business, the rights to the economy, and good principles to form an elaborate piece of cloth representing the process of the philosophy of the good life. By analyzing the perspectives of Niebuhr, Boar, Catholic Social Teaching, Hawkins, and Halteman, this framework has developed an intricate model incorporating work, business, market, and economic values into a virtuous and flourishing living. Every strand is valuable and contributes to a community where people strive for perfection and a life well-lived. Human dignity as a principle acts as a point of guidance that leads to a community in which people are respected.ҽ Economic endeavors should be founded on honesty, justice, and mutual respect, which characterize ethical business practices. Catholic Social Teachings present the economic justice principle, which seeks to develop structures aimed at promoting the welfare of individuals in order to achieve a fairer world. Works Cited Halteman, James. "Book Review: Mary L. Hirschfeld, Aquinas and the Market: Towards a Humane Economy." (2021): 1–16. Hawkins, Angus. Modernity and the Victorians. Oxford University Press, 2022.: 1-7 John Maynard Keynes, “Economic Possibilities for our Grandchildren (1930):1-4 Malladi, Rama. "HARI: Characteristics of a new defined lifestyle (DL) retirement planning product." Journal of Financial Services Marketing (2022): 1–17. Nabi, Nasir. "The Economic Thought of Sayyid Abul A ‘la Mawdudi.":1–30. Theology and Economics: God, Faith and Money RELI 3369 Professor D. Stephen Long:165- 176

Moral Relativism Moral relativism entails the notion that moral judgments are false or true only relative to a specific standpoint. This means that whether something is considered wrong or right varies according to culture, social context, and opinion (Dean & Miles, 2021). It is worth noting that the philosophical view of moral relativism differs from how the term is used in routine conversations. The central position of moral relativism in philosophy means that a claim about moral values or rules is false or true based on the represented culture. This means that what one considers moral entirely depends on who the person is and the cultural context within which they were raised (Dean & Miles, 2021). For instance, when interpreted using moral relativism, the notion that a person has a right to privacy can only be true under specific social contexts but not others. There are different ways of understanding moral relativism. The first is descriptive moral relativism which states that moral standards and values are culturally defined. Undoubtedly, there might be a few universally accepted values, such as respect and honesty. However, many distinctions appear across different cultures as people try to examine moral standards worldwide. Meta-ethical relativism is yet another way to understand moral relativism. This is the theoretical view regarding how values originate in societies (Jones & Tizzle, 2018). This view rejects that universal values are objectively valid. The third way is through normative moral relativism, which is the concept that societies need to embrace the differing morals they all hold, given that universal moral principles do not exist. Conclusively, moral relativists hold that there are numerous valid systems of morality. This means that no matter what we believe is morally wrong or right, at least one culture or people believe differently and hold their truth with the same conviction we do. The moral diversity witnessed throughout history has therefore led philosophers to argue that there are many valid moral systems and that morality is not absolute but rather relative. References Dean, T., & Miles, O. (2021, February 2). What is Moral Relativism? An Ethics Explainer by The Ethics Centre. Retrieved from THE ETHICS CENTRE website: https://ethics.org.au/ethics-explainer-moral-relativism/ Jones, M., & Tizzle, S. (2018). Moral Relativism - Ethics Unwrapped. Retrieved from Ethics                                                    Unwrapped                                          website: https://ethicsunwrapped.utexas.edu/glossary/moral-relativism

Social contract is the theory that is explained the civilian society can give some in which the rightness and extent of the government’s control and power over the society. The government draft for the constitution is a classic example of social contract theory. According to Thomas Hobbs whom was a book philosopher he presented his very own topic, which he believed that individuals are a social and non-political which is directly reflected to the type of environmental actions which were things like living in a society of poverty and war. Social Contract is an agreement that is between individuals who are willing to make and unconditional and irrevocable transfer of right and power to the sovereign for the sake of peace.   Political philosophy and social contract which was a theory and or model that originated during the Age of Enlightenment that was the origin of the society which was in a state of nature. With political philosophy it seeks to find the form of any political existence. Classical Liberalism is a political philosophy that protects the freedom of individuals. Philosopher John Stuart Mill was a classical liberalist which he was a thinker that was well known for his work in liberalism. Liberalism is the political thought cost the independence of a citizen’s freedom of market and press and or religion that is spoken through speech and government. There are two major political philosophies which were liberalism and Marxism, which are the demise of the Soviet communism.   “Marxism” is the socialist philosophy of Karl Marx (1818–1883). Liberalism is Latin from the word “liberty” which is the philosophy well expressed by John Stuart Mill (1806–1873) in which his treatise On Liberty was that “The sole end for which mankind are warranted, individually or collectively, in interfering with the liberty of action of any of their number, is to prevent harm to others. His own good was either physical or moral, is not a sufficient warrant.” This was a critical approach to human sciences which he proposed through a system of political and economic development. Communitarians were critics that hold a common good that is defined by the society. According to Rawls he wanted to guarantee that people will have the right to purse their own ends which was the extent that they do not interfere with the rights of other people trying to pursue their own independence within the society. “If a society is to be well ordered, its members must determine by rational reflection what are to be their principles of justice, said Rawls.” Nussbaum focused on the capabilities approach which was desired on the outcome rather than any specific ideas within the research. Capabilities approach denies the social justice the secure the mutual advantage of many key desideratum of contract theories “(for example) the ability to live a life of normal length in good health and with the freedom to move about safe from violent assault, to be able to exercise one’s mental, physical, imaginative, and creative powers, and to be able to laugh and play and enjoy recreational opportunities.” Nussbaum she was a professional philosopher that spoke widely on many different approached that explained her different in capabilities. Conclusion All of these theories are similar because they are the effects of our society. Though these theories are individually collected they are similar to how we perceive society. They are different from each other because they display different views on each theory. The theory that stood out most for me was the Social Contract that Thomas Hobbs presented a very special idea that was surrounded around the society. Which was poverty and war which is something that will never end and individuals among our society, they will either encounter it or they will endure it. Poverty is not something that people choose to be among sometimes it is just something that happens. The contract he presented delivers people from the evils of the natural state to a more civil society and state of peace. Which peace is something that I am among I feel if the society was more equal and less poverty driven than the society will be a much better place to live.   Reference   http://phoenix.vitalsource.com/#/books/1259602176/cfi/6/26[vnd.vst.idref=chap06] http://phoenix.vitalsource.com/#/books/1259602176/cfi/6/38[vnd.vst.idref=chap11] http://phoenix.vitalsource.com/#/books/1259602176/cfi/6/40[vnd.vst.idref=chap12]