This article discusses Journey of the Universe as a project that consists of a film, book, conversation series, online classes, and a website. It describes how the creators worked to integrate science and humanities, not privilege or elevate science. It refutes arguments made in Lisa Sideris's Consecrating Science: Wonder, Knowledge, and the Natural World that suggest that Journey overlooks religion and distorts wonder. The article observes that Journey does not dismiss religion but includes it in explicit ways. It does not (...) dictate wonder; it evokes wonder. In short, Journey is a living or functional cosmology with implications for mutually enhancing human–Earth relations. (shrink)

This essay traces the development and the nature of two ideas that have played an important role in Buddhist thought and Buddhist experience. The one, called mandala , is fairly well known in Western literature, particularly because of its intricate and aesthetically moving patterning. It describes the experiencer's anthropocosmic universe. AI; such it is governed by the two major forms of geometry, plane and projective, with circles, squares, and triangles entering various combinations. Broadly speaking, a mandala presents a static (...) worldview. By contrast, what is called dkyil·'khor , is hardly ever mentioned in Western literature. It is a thoroughly dynamic concept that describes the anthropocosmic whole's self·organization in ever· changing and evolving patterns, ebbing and flowing, but always in some sense being the whole. In other words, a mandala emphasizes structure, a dkyil·'khor emphasizes process. The accompanying illustrations show select phases in the construction of a mandala. (shrink)

Having enjoyed remarkable economic success, China’s natural environment is being increasingly degraded, and with it, the quality of life. Researchers and environmentalists have responded by...

In this paper, I provide an account of subjective epistemic obligations. In instances of peer disagreement, one possesses at least two types of obligations: objective epistemic obligations and subjective epistemic obligations. While objective epistemic obligations, such as conciliationism and remaining steadfast, have been much discussed in the literature, subjective epistemic obligations have received little attention. I develop an account of subjective epistemic obligations in the context of worldview disagreements. In recent literature, the notion of worldview disagreement has been (...) receiving increasing attention, and I discuss how understanding worldview disagreements through different classes of beliefs might clarify our understanding of subjective epistemic obligations. I first distinguish between three classes of beliefs, by virtue of their justificatory functions within worldviews: fundamental, crucial and incidental. I then discuss four kinds of worldview disagreements based on this account. Finally, I argue that each disagreement results in different subjective epistemic obligations for each disputant. I conclude by discussing some implications this analysis has for issues such as defeat, peerhood, and epistemic injustice. (shrink)

This article critically investigates the potential confrontation that exists between mixed reality in Human-Computer Interaction (HCI) artworks that are, respectively, based on the concepts of phenomenology and Chinese Qi. My proposal is exemplified by the Industrial Technology Research Institute of Taiwan’s Flow of Qi (2007), which uses ultra wide band technology that instantly transforms the data of a pair of participants’ real-time breath into the replication of calligraphy masterworks projected onto the floor in front of the participants. To explore how (...) efficiency of breath constitutes mixed reality in Flow of Qi, I draw a parallel between Qi, which is embodied as breath, and agency whereby, as discussed by Murray and Hansen, the notion of the perception-action relationship is emphasized. However, compared to agency, Qi is characterized as evoking ‘the unity of the cosmos with humanity’ (t’ien-jen ho-yi) because the participants are involved in a process wherein the masters used their brushstrokes to grasp the respiration of the cosmos. Therefore, employing the concepts of Chinese Qi draws out an anthropocosmic vision of mixed reality that links participants with the cosmos and manifests a Qi world-view through digital media. (shrink)

This chapter contains sections titled: The Common School in France and Britain LAïCITÉ: Some Matters of Definition Understanding the Context Faith, Culture and the School The Role of the School The Epistemological Status of Religious Studies Religious Illiteracy: The Policy Response Religion, Neutrality and the Logic of LAïCITÉ Religious Worldviews and the Teaching of Literature Notes References.

This paper explores the role of African worldviews in biodiversity conservation and sustainable development. African worldviews recognise the interdependence and interconnectedness of human beings, animals, plants and the natural world. Although it is not always the case that what one does depends on what one thinks and believes, indigenous African people's ideas and beliefs about the human-nature relationship have influenced what they have done in and to nature. In African worldviews, the present generation has moral obligations to the ancestors and (...) future generations. It ought to preserve the environment, which is rich in biodiversity, for posterity. This paper insists that it is extremely urgent that every effort be made to document the knowledge of peasant farmers and indigenous people in general. This paper further stresses that indigenous environmental knowledge makes a big difference to sustaining diverse environments, and it is imperative to preserve such knowledge before it dies out. (shrink)

Are your students prepared? Are they ready to view the world through biblical lenses? Are they equipped to engage the world with scriptural discernment? Biblical Worldview: Creation, Fall, Redemption is a tool that helps teachers equip 11th or 12th grade students with a Christian understanding of all major academic disciplines and cultural arenas. Course goals: Define worldview and demonstrate how worldviews influence the way people think about all of life; Analyze a Biblical worldview in terms of Creation, (...) Fall and Redemption; Apply Creation, Fall and Redemption to real-life issues as well as to making positive contributions to life and culture. Biblical Worldview: Creation, Fall, Redemption Student Text was created to appeal to student interest and develop understanding. Application examples taken from history and recent events resonate with students, motivating them to apply Scripture to issues that are crucial to their spiritual growth. Apologetics is interwoven throughout the textbook, equipping students to defend the foundational teachings of the Bible against competing worldviews. At the same time, the framework of Creation, Fall, Redemption enables students to make distinctively Christian contributions to their culture. (shrink)

Examining key white evangelical voices from the last century, Jacob Cook deconstructs the concept of "worldviews" based on current conversations in psychology, sociology, critical race studies, and theology. He engages Dietrich Bonhoeffer's theology of relationality for a constructive alternative to imperial ways of knowing and ordering the world.

Science has always engaged with the worldviews of societies and cultures. The theme is of particular importance at the present time as many national and provincial education authorities are requiring that students learn about the nature of science (NOS) as well as learning science content knowledge and process skills. NOS topics are being written into national and provincial curricula. Such NOS matters give rise to at least the following questions about science, science teaching and worldviews: -/- What is a (...) class='Hi'>worldview? -/- Does science have a worldview? -/- Are there specific ontological, epistemological and ethical prerequisites for the conduct of science? -/- Does science lack a worldview but nevertheless have implications for worldviews? -/- How can scientific worldviews and practice be reconciled with seemingly discordant religious and cultural worldviews? -/- In which ways do the worldviews of students impact on their interest and learning of science? -/- Should science teachers engage with the worldviews of students? -/- In addition to the NOS curricular impetus for refining understanding of science and worldviews, there are also pressing cultural and social forces that give prominence to questions about science, worldviews and education. There is something of an avalanche of popular literature on the subject that teachers and students are variously engaged by. Additionally the modernisation and science-based industrialisation of huge non-Western populations whose traditional religions and beliefs are different from those that have been associated with orthodox science make very pressing the questions of whether, and how, science is committed to and hence promotes particular worldviews and contradicts others. Hopefully this chapter, and others in the section, will contribute to a more informed understanding of the relationship between science, worldviews and education and provide assistance to teachers who are routinely engaged with the subject. (shrink)

Philosophy has sometimes been described as the discipline in which you can never be wrong, as the reserve of absentminded professors, aloof academics and purveyors of obscure ideas or interesting opinions. Quite the contrary. Philosophy answers the hard questions: Does everything happen by chance? Is there anything more than matter in the universe? Are humans in the same class as animals? Is there a God? Can we know the correct answer to these questions? The answers to these questions matter. We (...) are all philosophers even though we are not aware of the fact. We each have a set of ultimate priorities and principles, answers to these questions, a big picture that determines our everyday thoughts, decisions, and actions. In this book Brian Cronin uses the ideas of Bernard Lonergan's Insight: A Study of Human Understanding, to argue methodically towards a correct, critical, comprehensive worldview, an answer to those big questions which is the precise task of first philosophy. This book is an accessible and readable presentation of Lonergan's metaphysics, a somewhat neglected topic. Science and philosophy are complementary. Scientists answer the concrete, detailed questions about everything around us: the parts. Philosophy integrates all these into a correct worldview of the whole: of everything. (shrink)

Preface -- I. WELCOME TO THE WAR -- Introduction -- The war of the worldviews -- Who will be God? -- II. WORLDVIEWS IN PHILOSOPHY -- Introduction -- Thomas Aquinas -- The first battle front -- René Descartes -- John Locke -- Jean-Jacques Rousseau -- Karl Marx -- Ralph Waldo Emerson -- The second battle front -- Jeremy Bentham -- Charles Darwin -- Friedrich Nietzsche -- John Dewey -- Jean-Paul Sartre -- III. WORLDVIEWS IN LITERATURE -- Introduction -- The third (...) battle front -- William Shakespeare -- Nathaniel Hawthorne -- Mark Twain -- Ernest Hemingway & John Steinbeck -- IV. WORLDVIEWS IN CULTURE -- Pandora's machine -- Glossary -- List of images. (shrink)

Worldview Religious Studies brings the study of religion, spirituality, secularism, and other mixed attitudes of life under the overarching scheme of worldview studies. This book introduces and defines worldviews more generally before establishing a framework specific to religious studies. The drive for meaning-making is explored through ritual-symbolic activities, ideas of 'play', and the power of emotions to transform simple ideas into values and beliefs that frame identity and signpost destiny. Identity and its sacralisation are discussed alongside gift/reciprocity theory (...) in their relation to ideas of merit, karma, and salvation in Eastern and Western traditions. This theoretical background is used to introduce a new classification of worldviews - natural, scientific, ancestral, karmic, prophetic-sectarian, mystical, and ideological. Organised thematically by chapter, this book brings together familiar and unfamiliar authors, theories, and sources to challenge students and teachers of Religious Studies, Theology, and Ethics. It introduces worldview religious studies as a framework through which to re-think human endeavours to identify, cope and even transcend life's flaws and perils. (shrink)

Machine generated contents note: List of figures. -- Acknowledgments. -- Introduction. -- Part One: Fundamental Issues. -- Part Two: The Transition from the Aristotelian Worldview to the Newtonian Worldview. -- Part Three: Recent Developments in Science and Worldviews. -- Chapter Notes and Suggested Reading. -- References. -- Index.

On basic principles of the Islamic worldview from the Indonesian viewpoint.

This book is a Christian introduction to Boethius's Consolation of Philosophy.

Various writings of mixed genres, drifting between scientific treatises, mystical epiphanies, and prose fiction related to the school of “cosmism,” have been explored for more than fifty years, and the interpretations range from (religious) utopia to theories of sustainable development. The author discusses the question of whether “cosmism” is exclusively “Russian,” compares its general postulates with the techno-Cosmist approaches of the last ten years (including those involving fiction, such as by Eugene Thacker, and the more philosophical approaches, like that applied (...) by Yuk Hui), and proposes clarifying how the Cosmists literally viewed the structure of the world and how they conceptualized its elements as contrasted with the interest of contemporary theorists in openness to planetary and cosmic horizons. The latter, often oriented to nuclear physics and fragmenting “reality” into stochastic agencies whose temporary couplings are formed by cutting and assembling procedures, can be reformulated from the “cosmist” perspective as gleaned in this case from the works of Valerian Murav’ev and Vladimir Vernadsky, with the aid of the categories of expansion and accomplishment. (shrink)

The article is dedicated to the memory of Kostiantyn Dmytrovych Ushynskyi (1823-1871), an outstanding Ukrainian teacher-philosopher, founder and developer of the theoretical foundations of education based on the cooperation of pedagogy and psychology (the middle of the 19th century). In general, the purpose of the article is to update the scientific achievements of prominent compatriot. The article’s goal is detailed in such tasks: the assertion of Ukrainianness as the source or origin of K. Ushynskyi’s personality and creativity; the substantiation of (...) the features of his life philosophy, mentality (the priority of the value of the human soul, heartcentred meaning of human being in the comprehension of life; high personal emotionality, but subject to will; love for the native foundations), which total combination nourished the thinker’s ideas about pedagogical anthropology; substantiation of the peculiar intertextuality of the K. Ushynskyi’s book “Man as an object of education. An attempt at pedagogical anthropology” (1868–1869); an attempt to characterize the worldview and philosophical meanings of K. Ushynskyi’s construction of the psychological and pedagogical foundations of the educational process (cultural conformity, nature conformity, activity as the basis of education), which remains not only the historical heritage of Ukrainian humanitarian thought, but also a variant of an anthropologically sharpened worldview landmark for modern educators. It has been established that in the documentary substantiation of K. Ushynskyi’s belonging to Ukrainian culture, the contribution of the modern local historian and teacher V. Terletskyi became the most important. It is shown that the appeals made by K. Ushynskyi to the thoughts, ideas, opinions of numerous European scientists, writers, historical figures, polemics and dialogues with them on the pages of the book ensured the transition to the creation of a text as a stereophonic intersection with other texts. The author of the article tries to substantiate this feature of the book as a kind of intertextuality of the analyzed scientific work. (shrink)

A ‘scientific worldview’ is commonly seen as contradictory to belief in supernatural forces, and there is little research on the supernatural beliefs of individuals who identify with science. In this article, we investigate the supernatural explanations of science-oriented individuals in domains of fundamental concern (suffering, death, and origins), and how supernatural causality is reconciled with belief in science. The open-ended responses of 387 Finns were analysed. The results show that science-oriented Finns endorsed both religion-related and more secular supernatural beliefs (...) (such as belief in evolution as a purposeful process). Following the coexistence model, science-oriented Finns applied synthetic and target-dependent reasoning. In addition, many who invoked supernatural explanations integrated supernatural causality with science. Two forms of integrated reasoning were found: 1) supernatural agency as the ultimate cause and scientific theory as the proximate cause, and 2) a similarity-based heuristic, as seen in afterlife beliefs appealing to the law of conservation of energy. (shrink)

In this essay, I maintain that although atheism, minimally construed, consists simply of the belief that there is no God or gods, atheists must embrace a secular worldview of one kind or another. Since they cannot be without a worldview, atheists must develop an alternative to the religious, especially the theistic, worldviews which they, by implication, reject. Further, I argue that there are, at the very least, two options available to atheists and that these should not be conflated (...) or treated as one and the same. The two options that I explore and distinguish are scientism and secular humanism. I also maintain that the things that might count as good grounds for or against secular or religious worldviews are shaped significantly by whether atheists embrace scientism or secular humanism. (shrink)

Since Hegel's analysis of weltanschauung the concept of 'worldview' has received a variety of implementations relating to a shared and encompassing cultural comprehension of and by a community in a given period and society. Worldviews can best be described as the various ways in which people imagine or represent their (social) existence, how they fit together with others, how things in the world go on. They are (meta)physical systems of dispositions that function as principles that generate and organize representations (...) and practices. Implicitly and explicitly, worldviews give meaning to our everyday relation with the world and the other. With regards to people's most important beliefs and faiths, worldviews enter the domain of lifestances: what really drives people, what grounds their being and what is the main-spring of their attack in life? From a religious and ideological point of view, such questions can be answered rather unambiguously and straightforwardly. However, due to (post)modern evolutions in science and its accompanying secularization of society, the foundation and legitimation of such grand narratives are increasingly and extensively discredited. Furthermore, the expanding globalization of the world entails a far-reaching diversification of and confrontation between various belief systems. Indeed, if anything, contemporary society can no longer claim an exclusive and univocal kosmotheoros, a single theory about the world. This alleged decline of general and common frames of reference for the guidance of our daily actions seems a non sequitur however: while from a philosophical and scholarly stance, the use of a world-picture or a worldview as the absolute foundation of everyday praxis is discredited, in global socio-cultural contexts these frames of reference easily gather power for groups with ideological inspiration (religious, political, ...). In a global setting, due to an increasing globalized interconnectedness and its unprecedented degree of people with different religious and lifestance backgrounds, the tangibility of this strange non sequitur is evermore present: the idea that the finite reach of such worldviews and lifestances is sociologically and philosophically acknowledged contrasts strongly with the way in which these frames of reference all too easily seem to gather terrific power in local contexts. Every day our world witnesses the further rise of religious, political and economic radicalism, unfortunately often with dramatic scenes and results. A 'clash of civilizations' seems to be practically on our doorstep. (shrink)

Insight into worldviews is essential for approaches aiming to design and support sustainable pathways for society, both locally and globally. However, the nature of worldviews remains controversial, and it is still unclear how the concept can best be operationalized in the context of research and practice. One way may be by developing a framework for the understanding and operationalization worldviews by investigating various conceptualizations of the term in the history of philosophy. Worldviews can be understood as inescapable, overarching systems of (...) meaning and meaning making that to a substantial extent inform how humans interpret, enact, and co-create reality. Moreover, worldviews are profoundly historically and developmentally situated. An Integrative Worldview Framework can operationalize worldviews by differentiating five interrelated aspects: ontology, epistemology, axiology, anthropology, and societal vision. The evolution of the worldview concept is suggestive of an increasing reflexivity, creativity, responsibility, and inclusiveness—each of which are qualities that appear to be crucial for the global sustainable development debate. (shrink)

An invited High Table Address given before the students and faculty of Raymond College, University of the Pacific, Stockton, California, December 10, 1969. An impressionistic and idealistic paper from the author’s youth suggesting how his _de-projective approach to phenomenology_ could lead to an actual, lived, worldview.

In this paper, we examine how increasing understanding and explicit awareness of social consciousness can develop through transformations in worldview. Based on a model that emerged from a series of qualitative and quantitative studies on worldview transformation, we identify five developmental levels of social consciousness: embedded, self-reflexive, engaged, collaborative, and resonant. As a person's worldview transforms, awareness can expand to include each of these levels, leading to enhanced prosocial experiences and behaviours. Increased social consciousness can in turn (...) stimulate further transformations in worldview. We then consider an educational curriculum to facilitate the understanding of worldview and the cultivation of social consciousness as core capacities for twenty-first century students and global citizens. (shrink)

Kant and Fichte developed the concept of a worldview as a way of reflecting on experience as a whole. But what does it mean to form a worldview? And what role did it play in the German Idealist tradition? This paper seeks to answer these questions through a detailed analysis of the form of a philosophical worldview and its historical portent, both of which remain unexplored in the literature. The dearth of attention is partially to blame on (...) Kant’s desultory development of it, as well as its place in Fichte’s understudied lectures on religion. In this paper, I first reconstruct Kant’s conception as the starting point and then trace it to Fichte who went on to evolve it further. Fichte endorses the basic conceptual shape pioneered by Kant, namely, a reflective process of positing an idea and then checking the coherence of necessary judgments relative to it. However, Fichte came to realize that its philosophical function needed expanding. Beyond recognizing the possibility for alternative worldviews, Fichte further fleshed out how worldview creation could lead to human flourishing. The common feature between both thinkers is that the formation of a worldview aims to turn philosophy into a life-orienting exercise. (shrink)

The Worldview Guides... provide an aesthetic and thematic Christian perspective on the most definitive and daunting works of Western Literature."--Provided by publisher.

When worldviews clash, the world reverberates. Now a distinguished scholar who has written widely on thinkers ranging from Samuel Beckett to Eric Voegelin inquires into the sources of religious conflict—and into ways of being religious that might diminish that conflict. _Worldview and Mind_ covers a wide range of thinkers and movements to explore the relation between religion and modernity in all its complexity. Eugene Webb invokes a number of topical issues, including religious terrorism, as he unfolds the phenomenon of religion (...) in all its complications, from the difference between faith and belief to the diversities among—and within—religions. Building on Karl Jaspers’s psychology of worldviews and Jean Piaget’s developmental psychology, Webb looks at a broad spectrum of religions—especially the history of Christianity, Judaism, and Islam in their various forms—to explore the subjective factors that sometimes render religions conflictual and aggressive and to consider conditions that might foster more helpful and reconciling forms of religiousness. He explores what psychological analysis reveals about the relationship between stages of psychological development and ways of being religious—ways that range from closed-minded literalism to open-minded tolerance. He also identifies unconscious and developmental obstacles to religious maturity and depicts the mature person as one who participates in the mystery of self-transcending love. Webb argues that authentic religion need not succumb to dogmatism, or support fanaticism, or be consigned to the stages of immature culture. Responding to critics of religion, from Sigmund Freud to Daniel Dennett, he demonstrates that religious traditions have more spiritual depth than these critics have granted and a greater potential for development than they believe, along lines they might even favor. His insightful book proposes that, if religious people can step back from their traditions and consider them as partial ways of relating to transcendent ultimacy, the world’s religions might manage to develop a way of living together with mutual appreciation and respect. (shrink)

The subject of this study is materialism, understood in the broadest sense of this concept: both as a philosophical doctrine and as a way of life corresponding to a certain worldview position. The aim is to clarify the objective role of this worldview position in various fields of human activity. At the center of the research is the question of the essence of materialistic ideas about the world hiding behind the sensually given reality to man. The study consists (...) of two parts, published in separate articles. The first part is devoted to the origins of the materialistic worldview and the main question of philosophy, and in this, its second part, the question of the philosophical problems of non-classical physics is considered, the root of these problems is revealed, a comparative worldview analysis of the basic concepts of classical and non-classical physics is carried out and the overall result of the research is summarized. The methodology of this research is the principle of materialistic monism, according to which absolutely all phenomena of the human-cognizable world can be based only on something material, "influencing". The general conclusions of this study are as follows: the roots of the materialistic worldview go back to the origins of life, to such a condition of successful vital activity of living beings, which is inherently ideological; this condition, called by the author the Main Question of Life, is the historical forerunner of the Main Question of Philosophy; the worldview position, equivalent to the materialistic solution of the OVF, is inherent in the vital activity of absolutely all living beings; all people in their daily and practical activities are born materialists. In addition, this study clarifies the idea of the essence of materialistic teaching; shows the exclusivity of the materialistic worldview as the only true worldview; provides a refined definition of the concept of matter; proves the need to shift the "center of gravity" of modern materialistic teaching from dialectics to the principle of materialistic monism; formulates the missing requirement for scientific theories to ensure their ideological viability; shows the ideological inconsistency the main ideas of the new, non-classical physics. (shrink)

Recent decades have witnessed a sharp increase of interest in the cultures and regions of South and East Asia, owing in part to the prominent role Asian economies have played in the era of globalization. Asian Worldviews: Religions, Philosophies, Political Theories is a unique, reader-friendly introduction to the intellectual heritage of the region. Assuming no previous background in Asian cultural history, Asian Worldviews moves beyond chronological and geographic boundaries to present an integrated treatment of the beliefs, teachings, and ideologies that (...) have shaped the worldviews of approximately half of the global population. Rein Raud explores forms of knowledge in China, India, Tibet, Japan, Korea, and Southeast Asia, providing balanced coverage of all historical periods from antiquity to the modern day. -/- Asian Worldviews embraces the connections rather than the divisions between the religious and philosophical dimensions of South and East Asian thought, and emphasizes a robust engagement with each culture's political, social, and economic contexts. Clear, accessible chapters discuss the development of religious, philosophical, and political thought in India, China, and Japan, and provide succinct overviews of the history of ideas in Korea, Tibet, and Southeast Asia. Throughout the book, Raud uses a comparative approach to examine the mutual influence and productive dialogue, past and present, between Asian cultures as well as with the West, and considers the impact of various worldviews on the development of modern Asian societies. -/- Comprehensive and well-informed by recent developments in the scholarship, Asian Worldviews: Religions, Philosophies, Political Theories is an unparalleled resource for a broad range of courses in Asian studies, philosophy, religious studies, and global politics, as well as an excellent introduction for non-specialist readers looking for a contextual foothold in the rich cultural and intellectual history of South and East Asia. (shrink)

This book is an analysis of the philosophical chapters of the Tattvārthādhigama (TA), a foundational text for the Jaina tradition and the first text that presented the Jaina worldview in a clear and systematic way. The book also includes the first English translation of its oldest commentary, the Tattvārthādhigamabhāṣya (TABh). Focusing on the philosophical sections of the TA and TABh, which deviate from the traditional views and introduce several new concepts for the Jaina tradition, the analysis suggests that the (...) TA and the TABh were written by different authors, and that both texts contain several historical layers. The texts reflect aspects of the concurrent intellectual movements, and the textual analysis includes comparisons with the views of other schools, such as the Nyāya and Vaiśeṣika traditions, and offers an in-depth analysis of the philosophical content of these works. The appendix contains an English translation from the original Sanskrit text of the TA and provides the first English translation of the commentary on these passages from the TABh. Situating the text in the wider history of Indian philosophy, the book offers a better understanding of the role of the Jainas in the history of Indian thought. It will be of interest to those studying Indian philosophy, Indian thought and Asian Religions. (shrink)

Kant's Worldview offers a new interpretation of Immanuel Kant's theory of judgment to clarify how the German philosopher increasingly expands the role of judgment from its logical task to its reflective capacity to evaluate objects and contextualize them in worldly terms.

Teens live in a complicated world. They are constantly bombarded by messages from their friends, parents, teachers, the internet, and their churches, and not all of these messages agree or line up with each other. How do students figure out who to listen to? How do they figure out what is true? Inklings on Philosophy and Worldview will show teens practical ways to filter out the wrong messages and focus on what is real. Using teachings from highly respected, loved, (...) and well-known writers, teacher Matthew Dominguez will show teens the power of story as he guides them through a study of world religions, philosophies, and worldview, and gives them a firm foundation to stand on as they prepare to face the world. (shrink)

This companion guidebook to Inklings on Philosophy and Worldview is filled with exercises, journal prompts, and primary source readings to help readers understand not just what they believe but why they believe it. Building on the truths explained in Inklings on Philosophy and Worldview, the guidebook will help readers internalize and express what they believe and encourage them to make their faith their own." --Back cover.

In this article, we explore the worldview of the pilgrim and how it relates to the drama of human existence. The worldview of the pilgrim is the starting point in our explorations of the postmodern conundrum and interrelated subjects such as epistemology, ethics, religious symbolism, hospitality and practical life strategies from a narrative and confessional perspective. These elaborations will serve the ultimate goal of this article, which is to contribute to the philosophy of education (including educators and educationists) (...) and consequently to equip individuals with skills and substantial knowledge that would allow them to understand, define and pursue their own life goals as well as to participate with integrity in their community as full-fledged, responsible citizens. (shrink)

This book provides an innovative way to revisit the depth and scope of our moral/post-moral worldviews, while undertaking an ontic reflection about organizational life. The ontic dimension of life refers to existing entities’ lived experiences. It has nothing to do with psychological and relational processes. The ontic level of analysis mirrors a philosophical outlook on organizational life. Unlike moral worldviews, post-moral worldviews oppose the existence of Truth-itself. Post-moral worldviews rather imply that dialogical relationships allow people to express their own truth-claims (...) and welcome others’ truth-claims. The purpose of this book is to explain the philosophical implications of moral and post-moral worldviews and the way to move from a moral to a post-moral worldview. Moreover, this book explores the possibility to transcend the moral/post-moral dualism, through moral deliberation processes and a reinterpretation of the Presence of the Infinite in all dimensions of human life. This book could eventually help to better grasp the basic philosophical challenges behind ethical reflection about organizational issues. (shrink)

Amidst the many voices clamoring to interpret the environmental crisis, some of the most important are the voices of religious traditions. Long before modernity's industrialism began the rape of Earth, premodern religious and philosophical traditions mediated to untold generations the wisdom of living as a part of nature. These traditions can illuminate and empower wiser ways of postmodern living. The original writings of Worldviews and Ecology creatively present and interpret worldviews of major religious and philosophical traditions on how humans can (...) live more sustainably on a fragile planet. Contributors include Charlene Spretnak, Larry Rasmussen, Noel Brown, Jay McDaniel, Tu Wei-Ming, Thomas Berry, David Ray Griffin, J. Baird Callicott, Eric Katz, Roger E. Timm, Robert A. White, Christopher Key Chapple, Brian Swimme, Brian Brown, Michael Tobias, Ralph Metzner, George Sessions, and Mary Evelyn Tucker and John Grim. Insights from traditions as diverse as Jain, Jewish, ecofeminist, deep ecology, Christian, Hindu, Bahai, and Whiteheadian will interest all who seek an honest analysis of what religious and philosophical traditions have to say to a modernity whose consciousness and conscience seems tragically narrow, the source of attitudes that imperil the biosphere. (shrink)

This article is an extended commentary inspired by Alan Drengson's paper “Shifting Paradigms: From Technocrat to Planetary Person” (Drengson 2011). In this article Susan Greenwood and I echo Drengson's criticism that Euro-American science is incomplete, having committed what Thomas Roberts calls “The Singlestate Fallacy: the erroneous assumption that all worthwhile abilities reside in our normal, awake mindbody state” (Roberts 2006:105). This singlestate fallacy is vividly portrayed in Mary Shelley's novel Frankenstein, whose critique of Euro-American science is revisited in this article. (...) Alternatively, Greenwood and I suggest that what is needed is a multimodel framework “that allows for in-depth analysis of the different modes of consciousness.” Roberts refers to this alternative attitude toward science as the Multistate Paradigm. An awareness of the transformational character of shamanism is also explored in this article as a means to overcome the oppositions between the technocratic and person planetary perspective, and their related gender associations. (shrink)

The implicate or quantum connectivity of the coevolving phenomena of the cosmos, the ontohermeneutic complementarity relations between ourselves and the vast and minute systems we coconstitutingly participate, observe, prolong, and contextualize, and the eco-reciprocities among all forms of life afford us an understanding of ourselves as fractal or microcosmic embodiments and performances of what is irreducibly nondual anthropo-cosmogenesis. And if cosmogenesis is a self-referential process having nothing external to itself from which to obtain gain or satisfaction, we may analogously interpret (...) our noninstrumentalizing contemplative experiences in complete attentiveness without regard to external payoffs as the fractal play of its creatively emergent self-delighting anthropocosmic self-awareness in the human dimensionality. Our attentive, noninstrumentalizing, and nonobjectifying contemplativity aconceptually presences connectivity and reciprocity in an aperspectivally transparent enactment of anthropocos.. (shrink)

This article focuses on the concept of worldviews, arguing that a change in managerial worldviews is the key lever for addressing the social and global challenges facing humanity. We draw from a new synthesis of science and spirituality, with the addition of “other ways of knowing” that go beyond rational-empirical analysis, to suggest that what we call Quantum Worldviews are capable of generating the prosocial and pro-environmental behavior consistent with humanistic management. Using the yin-yang symbol as a metaphor, we suggest (...) that a transformation in consciousness, at the level of the paradigmatic assumptions held by managers about the nature of reality, can be understood through adult development theory. We also go beyond the metaphor to propose a quantum worldview based on a more literal interpretation of quantum science to fundamentally re-conceptualize what it means to be human, drawing on quantum research that suggests ontological wholeness and interdependence of all. Quantum Worldviews can help leaders, and the various systems of which they are a part, transition to a new science-based consciousness - long intuited by indigenous and nonwestern spiritual leaders - of an interconnected and dynamically coherent world. We identify a variety of practices that give managers a direct experience of Oneness, changing who they are at the deepest level of self-concept. Our research suggests that only when using such practices, and in sufficient numbers, will business leaders become agents of world benefit with the collective influence to bring about meaningful solutions to climate change and other wicked problems—in other words, needed system transformation. (shrink)

It is known that the scale, size, form, and content of the world view is beyond calculation, expression and explanation, as it belongs to the world and to Man. Maybe it’s not even right to call it an event. The worldview combines the countless compatibility inherent in both the world and man, and at the same time, it distinguishes mother and child, as close as twins, native beings as far apart as heaven and earth. Worldview is a product (...) of consciousness. It is a system of relationships. An individual understands the world and the environment through worldview. On the other hand, a person is perceived according to his worldview. In the historical approach, the point of view is variable. Its objects are often outdated or rapidly updated. People are often judged according to the “oldness - newness” of their outlook. Since the worldview phenomenon is evaluated with different approaches (concepts of worldview) according to the requirements of the time, it is more deeply understood in relation to a person, especially a professional personality represented by full activity in a certain field. From this point of view, it is important to study the outlook of the genius scientist Lotfi A. Zadeh, who was born in Azerbaijan, benefit from the principles of history and modernity, outlook on life, and worldview. In the article “Worldview concept. History and modernity (in the context of Lotfi A. Zadeh’s world view)” we tried to analyze the world view of the genius scientist of Azerbaijani origin Lotfi A. Zadeh, who lived for 96 years, i.e. almost 1 century, and continued his scientific research. Thus, in the article, we determined the place of the concept of Worldview in History and Modern consciousness, and by comparing the scientifictheoretical aspects of this concept with Lotfi A. Zadeh’s worldview, we obtained new, relevant and important results. (shrink)

The article provides an insight into the interrelation between the worldview and personal meaningful orientations in the context of the modern digital era. The purpose of the article is to investigate the process of generating personal ontology with due regard to personal meaning-making, which involves considering three groups of issues. Firstly, attention is focused on understanding the complexity of the modern epoch against the background of the technological revolution and the effects of virtual imitation of reality, which may determine (...) the worldview. Secondly, an effective insight into life-meaning orientations involves reviewing methodological approaches. Thirdly, the article considers the basic paradigms of life choices including the pragmatic option for self-determination, retrospective reflection based on historical-philosophical inquiry, the paradigm of genetic determination of human behavior and decision-making, and an opposing existential paradigm, which identifies proper life orientations. The study refers to enactivism as a methodological tool, according to which, changes in external circumstances generated by the subject may effect the structure of semantic regulations. The authors come up with an innovative approach to investigating the ways in which the meanings of personal ontology are shaped in the context of complexity and virtualization of the modern world. The idea of the ambivalence of life-purpose relfection is justified. The authors come to a conclusion that structuring personal ontology depends on processing the main tendencies of the epoch in the domain of personal reflection, which is based on one’s inner world and connected with goal-setting and shaping one’s life-project. (shrink)