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Western science originated as natural science (physiology) with a process view centered on the union of opposites (Heraclitus). Mainstream Western thought soon abandoned it, dismissing change as chaos and `mere appearance', and raising permanence as the hallmark of significance. Change was reduced to movement. Mechanism dominated empirical science, and still views time as reversible. Physics regarded the universe as stable well into the twentieth century; only at its end, process perspectives have emerged as cosmological evolutionary theory, far-from-equilibrium thermodynamics, and nonlinear dynamics. Two-valued logic was made synonymous with rationality; the union of opposites was dismissed as contradiction. Darwin, Marx, and more decisively their followers, magnified the role of struggle and disregarded the synergy of opposites. Notwithstanding, the union of opposites was recognized at the three most creative moments in Western history: its origin in ancient Greece; the Renaissance; and modernity. Engels (1940) interpreted the science of his time as a dialectics of natural opposites. Bohr generalized quantum complementarity as a complementarity of opposites (Capra, 1975). Freud discovered the union of opposites in the unconscious, and Jung also in the conscious (Ellenberger, 1970). Thom (1983) mathematized Heraclitus' union of opposites in catastrophe theory. Inspired by Taoism, Xu and Li (1989) developed a dynamic logic. Process philosophy, claimed to be primarily a twentieth-century American (meaning USA) creation (Rescher, 1996) overlooks the union of opposites. Process theory, that takes the union of opposites as its central postulate, originated in Chicago in the 1980s, but it is rooted also in the other America, that speaks Spanish, with the work of Antonio Sabelli.
It seems appropriate to refer to my father's work in the context of Eastern traditions that respect and celebrate our ancestors. I was fortunate to have a physiologist and loving mother, and a physician-philosopher as a father. His passionate interest in science was united with serenity, moderation and modesty, giving me a glimpse of Tao. His medicine was firmly based on cutting-edge physiology, but not on the glorification of technology. It was directed to prevention, nutrition, and emotional health. His philosophy embodied a clinical perspective, i.e. scientific and therapeutic. To attend to both of these dimensions, philosophy must be based on physics and committed to social action, and medicine must be biological, social, and psychological. Antonio Sabelli was a systems thinker. He made the union of opposites the focus of his philosophy, and employed it as a psychotherapeutic tool. He wrote about opposites, woman and man, parent and child, reality and appearance, as similar and different, and transforming into each other. Self-love, he said, is not an immature narcissistic stage, as Freud had proposed, but the necessary mate of love. Art always mirrors reality, and it always contributes to create it, so the artist has a social responsibility. On war, he said that there can be as much violence in peace. He voiced ideas similar to those of the Korean writer Cho Se-hui:

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