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Books on the topic 'Relational worldview'

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Published: 4 June 2021
Last updated: 9 February 2022

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1

Studies, Center for Process. Process perspectives: Newsletter of the Center for Process Studies : a holistic-relational worldview for the common good. Claremont, Calif: The Center, 1995.

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2

Gabriel, Jürg Martin. Worldviews and theories of international relations. New York, N.Y: St. Martin's Press, 1994.

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3

Gabriel, Jürg Martin. Worldviews and Theories of International Relations. London: Palgrave Macmillan UK, 1994. http://dx.doi.org/10.1057/9780230390034.

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4

Korea and Japan: The clash of worldviews, 1868-1876. Seoul, Korea: Circle, 2006.

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5

Kerry, Richard J. Star-spangled mirror: A father's legacy shapes John Kerry's worldview. Lanham, Md: Rowman & Littlefield, 2004.

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6

Community and worldview among Paraiyars of south India: 'lived' religion. New York: Continuum International Pub. Group, 2012.

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7

The New Age movement and the biblical worldview: Conflict and dialogue. Grand Rapids, Mich: W.B. Eerdmans, 1998.

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8

Dempsey, Corinne G. Kerala Christian sainthood: Collisions of culture and worldview in South India. Oxford: Oxford University Press, 2001.

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9

D, Smedley Brian, ed. Race in North America: Origin and evolution of a worldview. 4th ed. Boulder, CO: Westview Press, 2011.

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10

Birth of a worldview: Early Christianity in its Jewish and Pagan context. Boulder, Colo: Westview Press, 1995.

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11

Birth of a worldview: Early Christianity in its Jewish and Pagan content. Lanham, MD: Rowman & Littlefield Publishers, 1999.

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12

Confucius for Christians: What an ancient Chinese worldview can teach us about life in Christ. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2015.

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13

Worldviews of aspiring powers: Domestic foreign policy debates in China, India, Iran, Japan and Russia. New York: Oxford University Press, 2012.

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14

Spirits of the Cold War: Contesting worldviews in the classical age of American security strategy. East Lansing: Michigan State University Press, 2012.

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15

Atkinson, Will. Bourdieu and Schutz. Edited by Thomas Medvetz and Jeffrey J. Sallaz. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199357192.013.17.

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Chapter abstract This chapter considers the relationship between the sociologies of Pierre Bourdieu and Alfred Schutz. It begins by making plain the shared rootedness of many of their ideas in the phenomenology of Edmund Husserl and tracing the different directions in which they took that influence, given the dissimilar states of the intellectual fields they were positioned in. It then goes on to compare the two thinkers on philosophical anthropology and epistemology, making the case that Bourdieu’s relational worldview fills in significant gaps in Schutz’s account. However, the author subsequently argues that Schutz’s vocabulary can, in turn, help plug holes in Bourdieu’s perspective too, pushing the latter toward becoming a “relational phenomenology.” These holes are, first, the sketchy depiction of conscious activity associated with the concept of habitus and, second, the neglect of how individual lifeworlds are structured by multiple fields.
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16

Hannis, Michael, and Sian Sullivan. Relationality, Reciprocity, and Flourishing in an African Landscape. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190456023.003.0018.

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The chapter considers the environmental ethics underlying certain practices and beliefs observed in the course of field research with primarily ||Khao-a Dama people in west Namibia. ||Khao-a Dama perspectives embody a type of “relational environmental ethics” that refracts anthropocentric/ecocentric dichotomies, and is characterized by respect for, and reciprocity with, agency and intentionality as located in entities beyond the human (ancestors, spirits, animals, healing plants and rain). The chapter connects this worldview with contemporary environmental virtue ethics, arguing that it is compatible with a theoretical framework of “ecological eudaimonism” as a fitting response to a complex contemporary world of “wicked” environmental problems.
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17

Peterson, Michael L. C. S. Lewis and the Christian Worldview. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190201111.001.0001.

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C. S. Lewis is one of the most influential and beloved Christian writers of the past century, and interest in him grows as books about his fantasy, fiction, and biography continue to appear. Although Lewis’s personal journey was a deeply philosophical search for the most adequate worldview, the few extant books about his Christian philosophy focus on specific topics rather than his worldview as a whole. In this book, Michael Peterson develops a comprehensive, coherent framework for understanding Lewis’s Christian worldview—from his arguments from reason, morality, and desire to his ideas about Incarnation, Trinity, and Atonement. All worldviews address fundamental questions about reality, knowledge, human nature, morality, and meaning. Peterson therefore examines Lewis’s Christian approach to these same questions in interaction with other worldviews. Accenting that the intellectual strength and existential relevance of Lewis’s works rest on his philosophical acumen as well as his Christian orthodoxy—which he famously called “mere Christianity”—Peterson skillfully shows how Lewis’s Christian thought engages a variety of important issues raised by believers and nonbelievers alike, including: the problem of evil and suffering, the problem of religious diversity, the problem of meaning, the relation of prayer and providence, the relation of science and religion, and the nature of humanity. Just as Lewis was gifted in communicating philosophical ideas and arguments in an accessible style, Peterson has artfully crafted a major contribution to Lewis scholarship which will interest specialists and benefit the general reader.
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18

Power, Knowledge, and Dissent in Morgenthau's Worldview. Palgrave Macmillan, 2015.

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19

(Editor), Meg Page, ed. Worldview Approach to Ministry Among Muslim Women. William Carey Library Pub, 2007.

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20

A, Strong Cynthia, and Page Meg, eds. A worldview approach to ministry among Muslim women. Pasadena, CA: William Carey Library, 2006.

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21

Kerry, Richard J. Star-Spangled Mirror: A Father's Legacy Shapes John Kerry's Worldview. Rowman & Littlefield Publishers, Inc., 2004.

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22

J, Michalak Stanley, ed. Competing conceptions of American foreign policy: Worldviews in conflict. New York, NY: HarperCollins, 1992.

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23

Library of Congress. Congressional Research Service, ed. Gorbachev's worldview on the eve of the Washington II summit, May 1990. [Washington, D.C.]: Congressional Research Service, Library of Congress, 1991.

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24

New Age Movement and the Biblical Worldview: Conflict and Dialogue. Grand Rapids: Eerdmans, 1998.

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25

Worldviews and cultures: Philosophical reflections from an intercultural perspective. Dordrecht: Springer, 2009.

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26

Dempsey, Corinne G. Kerala Christian Sainthood: Collisions of Culture and Worldview in South India. Oxford University Press, USA, 2000.

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27

Tellis, Ashley J. US–India Relations. Edited by David M. Malone, C. Raja Mohan, and Srinath Raghavan. Oxford University Press, 2010. http://dx.doi.org/10.1093/oxfordhb/9780198743538.013.35.

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Throughout the Cold War, relations between the United States and India were defined by the two countries’ often mismatched worldviews, national priorities, and capabilities. These three factors prevented Washington and New Delhi from realizing the full potential of their relationship, despite the natural kinship bestowed by their shared identity as liberal democracies. Today, although Cold War-era non-alignment politics and the irritant of India’s exclusion from the international nuclear non-proliferation regime have largely abated, vestiges of these structural constraints persist even as India opens itself to global markets and undertakes economic reforms. To make good on the strategic partnership to which they have committed themselves and which is especially important given China’s rising power, both countries must define a minimally acceptable notion of reciprocity in their interactions by reconciling the American expectations of exchange-based relations with the Indian desire for a no-obligations partnership that preserves its strategic autonomy.
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28

Rupp, George. Christologies and Cultures: Toward a Typology of Religious Worldviews. De Gruyter, Inc., 2019.

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29

Metaphorical Organicism in Herder's Early Works: A Study of the Relation of Herder's Literary Idiom to His Worldview. De Gruyter, Inc., 2019.

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30

Grand central question: Answering the critical concerns of the major worldviews. Downers Grove, IL: IVP Books, 2014.

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31

(Editor), Polly Stewart, Steve Siporin (Editor), Charles William, III Sullivan (Editor), and Suzie Jones (Editor), eds. Worldviews and the American West: The Life of the Place Itself. Utah State University Press, 2000.

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32

1943-, Stewart Polly, ed. Worldviews and the American West: The life of the place itself. Logan: Utah State University Press, 2000.

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33

Josephson, Allan M. Ethical Issues Related to Religious Considerations in Psychiatric Diagnosis. Edited by John R. Peteet, Mary Lynn Dell, and Wai Lun Alan Fung. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190681968.003.0004.

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Diagnosis in psychiatry connotes thoroughly knowing the patient. This diagnostic approach of necessity includes consideration of the patient’s religious, spiritual, and worldview perspectives and commitments. This chapter reviews the clinical relevance of these considerations in dealing with moral distress, a loss of meaning, concerns about autonomy in relation to authority, and disordered behavior (e.g., personality disorders, conduct disorder). As the basis for effective treatment, diagnosis has important ethical implications. Harmful misdiagnosis can result from a truncated view of the person, from religious or pharmacological bias, or from cultural pressures to conform. This complexity requires clinicians to be aware of the influence of their own commitments. Both clinical observations and research efforts suggest that taking religion, spirituality, and worldview into account in making a diagnosis is congruent with ethical practice: It is good for the patient and can be done without doing harm.
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34

Progress And Its Impact On The Nagas A Clash Of Worldviews. Ashgate Publishing Group, 2013.

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35

Bishop, John. On Identifying the Problem of Evil and the Possibility of Its Theist Solution. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198821625.003.0003.

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The argument of this chapter is that the foundational problem of evil is the existential problem of maintaining hopeful commitment to virtuous living in the face of all that may undermine human fulfilment. Dealing with this problem at the cognitive level involves commitment to a view of reality as favourable to practical commitment to ethical ideals. An intellectual problem of evil then arises to the extent that it seems that the fact of evil is evidence against the truth of the salvific worldview we are inclined to adopt for dealing with it. In relation to theism’s ‘revelatory’ worldview, this intellectual problem is expressible as an Argument from Evil. A ‘normatively relativized’ version of the Argument from Evil is proposed that seeks to exclude rational belief in the ‘personal omniGod’. As a viable alternative conception of God is possible, however, the Argument fails to justify outright atheism.
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36

de Regt, Henk W. Intelligibility and Metaphysics. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190652913.003.0005.

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This chapter investigates the relation between metaphysical worldviews and scientific understanding, by means of a historical case study of theories of gravitation. It analyzes the famous debate between Isaac Newton and his contemporaries (notably Christiaan Huygens) about the alleged unintelligibility of Newton’s theory of gravitation, and the subsequent development of physicists’ views on contact action versus action at a distance in the eighteenth and nineteenth centuries. Metaphysics played an important part in these debates, and physicists’ metaphysical commitments and their views on the intelligibility of theories were intricately related. The chapter first presents a descriptive account of the historical case, and subsequently analyzes it in terms of the contextual theory of scientific understanding. This theory connects understanding and metaphysics in a way that explains the variation in intelligibility standards. The chapter concludes with some general reflections on the relation between metaphysical worldviews and scientific understanding.
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37

Order Wars and Floating Balance: How the Rising Powers Are Reshaping Our Worldviews in the Twenty-First Century. Taylor & Francis Group, 2017.

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38

O’Brien, Laurie T., and Patricia N. Gilbert. Ideology: An Invisible yet Potent Dimension of Diversity. Edited by Quinetta M. Roberson. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199736355.013.0008.

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Recently, ideology has emerged as an important topic of inquiry among social, personality, and political psychologists as research has shown a link between people’s ideological belief systems and their attitudes toward, and evaluations of, others. This chapter will examine theory and research concerning the structure, content, and functions of ideological beliefs. In addition, the effects of such beliefs on diversity attitudes and intergroup relations will be considered. Directions for future research on ideology or worldview as an attribute of diversity will be offered.
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39

O'Gorman, Ned. Spirits of the Cold War: Contesting Worldviews in the Classical Age of American Security Strategy. Michigan State University Press, 2011.

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40

Wimbush, Vincent L. “Pacification of the Primitive Tribes”. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190664701.003.0003.

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This chapter opens a window onto the colonial project as it was played out in Umuofia, with a focus on the savage politics of knowledge, of the Book. It is the latter around which turns the politics of power and knowledge and communication. Also reflected and developed as a part of such politics is a radical Manichean worldview in which reality is either black or white. This reality represents a hierarchy of structured relations that determines what is known and how knowing is experienced. Those persons and traditions on the other side are crushed. Those within this world are managed or manipulated by politics of the discursive.
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41

Bartolucci, Valentina. Inside the Propaganda Machine of al-Qaeda in the Islamic Maghreb and its Evolution Following the Rise of Islamic State. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190650292.003.0007.

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The strategic communication of violent extremist organizations have evolved dramatically in the past few years. This chapter examines the evolution of Al-Qaeda in the Islamic Maghreb (AQIM) in relation to the Islamic State (IS) by showing that the two movements have always had different worldviews and, consequently, very different communicative strategies and discourses. To this end, this chapter presents the results of a detailed analysis of texts produced by AQIM and of an analysis of the visual propaganda of IS both performed through the lens of Critical Discourse Analysis.
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42

Keating, AnaLouise. Pedagogies of Invitation. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037849.003.0006.

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This chapter calls for and attempts to enact alternatives to critical pedagogy. More specifically, it explores the implications of positing interconnectivity as a framework for invitational pedagogies and relational models of identity. Language, belief, perception, and action are intimately interwoven. All too often, however, we (educators and students) assume that our perceptions and beliefs accurately reflect the entire truth about reality and ourselves; such assumptions narrow, limit, and restrict our worldviews and inhibit our actions. After examining the crucial role self-enclosed individualism plays in sustaining racism and other forms of social injustice, this chapter uses indigenous science and womanist thought to develop transformative pedagogical models, or “pedagogies of invitation;” invitational pedagogies are nonoppositional and require intellectual humility, flexibility, and an open-minded attitude.
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43

Sandler, Willeke. Caring for Africans Here and There. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190697907.003.0005.

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This chapter turns to the content of colonialist discourse and explores colonialists’ responses to Nazi racial laws (and to British reactions to these laws) as they integrated Nazi racism into their narrative of peaceful German-African relations. Colonialists’ image of Germans as benevolent colonizers served as the cornerstone of their imagined colonial past, but had to be situated within the Nazi worldview that condemned “racial inferiors” to persecution and extermination. Efforts to support former colonial subjects living in Germany, such as through the Deutsche Afrika-Schau (1935–1940), brought the conflict between colonialists’ benign narrative and the realities of the Nazi racial state into sharp relief. Differentiating between Africans and Jews, colonialist authors expressed support for anti-Semitism and framed Nazi racism as complementary with benevolent colonialism.
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44

Hintz, Lisel. National Identities in Turkey. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190655976.003.0003.

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This chapter presents the empirical data collected and analyzed through intertextual analysis to extract competing proposals for Turkish national identity among the country’s population. The analysis includes examination of social and news media sources, interviews, surveys, and archives. The empirical data are also collected from popular culture sources such as novels, television shows, and films to capture vernacular discourse otherwise inaccessible to the researcher. The chapter employs a framework of identity content to parse out the constitutive norms, social purposes, relational meanings, and cognitive worldviews of citizens of Turkey. The four composite proposals that emerge are Republican Nationalism, Pan-Turkic Nationalism, Ottoman Islamism, and Western Liberalism. This process of identity extraction through intertextual analysis lays the groundwork for examining the red lines, or points of intolerability, across competing proposals for Turkey’s national identity.
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45

Chia, Robert. Nishida Kitarō (1870–1945). Edited by Jenny Helin, Tor Hernes, Daniel Hjorth, and Robin Holt. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199669356.013.0018.

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Nishida Kitarō, the most significant and influential Japanese philosopher of the twentieth century, was the founder of the Kyoto School of Philosophy which focuses on the notion of pure experience or absolute nothingness. According to this worldview, the existence of social entities such as individuals, organizations, and societies is preceded by actions, relations, and experiences. Nishida’s work contributed to the emergence of a unique Japanese philosophy that combines Anglo-European philosophy with ancient Asian sources of thought such as Zen Buddhism and the philosophy of Lao Tzu. His thinking has profound implications for contemporary process organizational theorizing and especially for a revised comprehension of consciousness, self, world, and organization that is compatible with process philosophy. This chapter examines Nishida’s Zen-based philosophy and its relevance to self and process in organization studies.
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46

Masato, Ishida. Nondualism after Fukushima? Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190456320.003.0015.

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Humans and environment form a single continuum, part of a larger cosmic life. This, however, seems to imply that we are continuous even with the radioactive waste produced by the nuclear meltdown in Fukushima. There is nothing surprising about this, since in Buddhism no substance is considered to have intrinsic self-nature such as “clean” or “dirty”—indeed radioactive waste is Buddha-nature in Dōgen’s worldview. On the other hand, there remains a clear distinction between purifying and nonpurifying acts, if Dōgen’s view of human agency in relation to the environment is correctly applied in our present-day context. Taking Fukushima as an example and scrutinizing Dōgen’s many passages on Buddha-nature, washing, and wrongdoing reveal our responsibility to participate in nature’s self-purifying process rather than making questionable appeals to “nondualism.”
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47

(Editor), Diederik Aerts, Josef Estermann (Editor), Nicole Note (Editor), and Rik Pinxten (Editor), eds. Worldviews and Cultures: Philosophical Reflections on Fundamental Intricate Issues from an Intercultural Perspective (Einstein Meets Magritte: An Interdisciplinary ... Nature, Art, Human Action and Society). Springer, 2008.

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48

Masuoka, Natalie. Multiracial and Beyond. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190657468.003.0007.

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This conclusion discusses the lessons generated by the conceptual framework and empirical findings presented in this book. The chapter first offers a review of the main findings and discusses how these findings suggest a new process of racial formation in the twenty-first century. In particular, it emphasizes that even with increased opportunities to express one’s preferred racial identity, Americans continue to be constrained by the historic racial order. The second section of the chapter offers a discussion of how the theory of identity choice can be applied to other identities beyond multiracial identities, such as Latino and transgender identities. There are institutional opportunities that allow greater identity flexibility for Latinos while the transgender identity movement also appears to embrace a worldview that individuals should have greater agency in how to define their identity. It concludes with a discussion about the future trajectory of American race relations.
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49

Glucklich, Ariel. Body. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702603.003.0031.

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This chapter examines the how the literature of the Dharmaśāstra expresses both the way that social relations and worldviews articulate conceptions of the human body and the way that the body comes to be experienced by individuals. The material examined includes mythical and cosmological views of the human body, followed by consideration of the Brahmin’s body, the ascetic body, the criminal and sinning body, the impure body, the body of the penitent, the corpse, and others. The chapter argues that texts such as Manu Smṛti set up a strong correlation between cosmological conceptions, social hierarchy, and ways in which the body is dealt with as the subject of dharma. As a result, the body comes to be experienced as the locus of these broader cultural values.
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50

Webb, Jack Daniel. Haiti in the British Imagination. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781800348226.001.0001.

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In 1804, Haiti declared its independence from France to become the world’s first ‘black’ nation state. Throughout the nineteenth century, Haiti maintained its independence, consolidating and expanding its national and, at times, imperial projects. In doing so, Haiti joined a host of other nation states and empires that were emerging and expanding across the Atlantic World. The largest and, in many ways, most powerful of these empires was that of Britain. Haiti in the British Imagination is the first book to focus on the diplomatic relations and cultural interactions between Haiti and Britain in the second half of the nineteenth century. As well as a story of British imperial aggression and Haitian ‘resistance’, it is also one of a more complicated set of relations: of rivalry, cultural exchange and intellectual dialogue. At particular moments in the Victorian period, ideas about Haiti had wide-reaching relevancies for British anxieties over the quality of British imperial administration, over what should be the relations between ‘the British’ and people of African descent, and defining the limits of black sovereignty. Haitians were key in formulating, disseminating and correcting ideas about Haiti. Through acts of dialogue, Britons and Haitians impacted on the worldviews of one another, and with that changed the political and cultural landscapes of the Atlantic World.
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