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Journal articles on the topic 'Worldviews'
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Åhs, Vesa, Saila Poulter, and Arto Kallioniemi. "Pupils and worldview expression in an integrative classroom context." Journal of Religious Education 67, no. 3 (October 2019): 203–21. http://dx.doi.org/10.1007/s40839-019-00088-0.
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Abstract The aim of this study is to explore pupil perspectives on religions and worldviews in a mutual integrative space of religious and worldview education in a Finnish context. Analysing group interview data (N = 38) gathered from lower secondary school pupils attending mutual classes of religious and worldview education, the article explores how religious and non-religious worldviews can be explored in order to enhance subjectification in worldview education. The findings indicate that for pupils, the heterogeneity and lived dimensions reflected in personal worldviews, and questions relating to meaning, emotion and individuality in worldviews, are at the forefront in learning from religions and worldviews. The experiences of the pupils indicate that the concepts employed in religious and worldview education concerning religions and worldview phenomena should be examined critically in the light of the personal meaning making level of the pupils themselves.
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Peterson, Mark, and Elizabeth A. Minton. "Teaching belief systems in marketing classes." Journal of International Education in Business 11, no. 1 (May 8, 2018): 43–62. http://dx.doi.org/10.1108/jieb-05-2016-0009.
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Purpose Marketing students need better grounding in understanding major worldviews of the twenty-first century, given nearly guaranteed, international interactions with stakeholders. As such, the purpose of this paper is to develop a pedagogy focused upon secular and religious worldviews that can be used effectively in the classroom. Design/methodology/approach A cross-cultural study using data from the USA and China examines current worldview understanding among business school students. A training session in worldviews is then conducted, and a follow-up study is used to assess worldview learning and further interest in learning more about worldviews. Findings Student understanding of worldviews is increased through a 1.5-h teaching session. Students’ interest in learning more about worldviews significantly increased after the teaching session. Practical implications Worldview training is an effective way to prepare students for interacting with stakeholders in the increasingly global world in which these students will eventually work. Business schools need to incorporate worldview training in international marketing courses, at a minimum, or offer complete courses in worldviews and related applications to business operations. Originality/value Prior research has not tested worldview training on business students, especially when comparing student learning in a more religious-based culture (USA) and a more secular-based culture (China). Thus, this research shows that worldview training is effective regardless of the culture it is used in, which is important to informing students in a growing global marketplace.
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Pirozhenko, Tamara, Olena Khartman, and Iryna Soroka. "THE FEATURES OF PRE-SCHOOL AND PRIMARY SCHOOL CHILDREN’S VALUE FORMATION PROCESS AND THE DEVELOPMENT OF THEIR WORLDVIEWS." PSYCHOLOGICAL JOURNAL 7, no. 5 (May 31, 2021): 38–49. http://dx.doi.org/10.31108/1.2021.7.5.4.
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Value orientations are reflected in a child’s worldview. Scientists have a common opinion that a person’s worldview begins to be formed in childhood. The key purpose of the study was to analyze the data received from a survey of senior pre-school and primary-school age children with the help of an interview "Factors of a child’s choice of socially significant values", describe the features of a value formation process and measure the levels of pre-school and primary-school children’s worldviews. The structural and dynamic qualitative characteristics of “value orientations” system were represented by the unity of its components: 1) cognitive; 2) emotional; 3) behavioral. The sample consisted of children from various regions of Ukraine. The following levels were distinguished in our research based on the manifested qualitative characteristics of worldviews: a formed picture of the world (the high level); expressed worldviews (the above average one); existing worldviews (the average level); limited worldviews (the below average one); fragmentary worldviews (the low level). The data showed that the majority of Ukrainian preschool and primary-school children had the high and above-average levels of worldview formation. We analyzed emotional, cognitive, and behavioral manifestations of children’s worldviews and generalized characteristics typical for children groups formed based on the levels of worldview formation.
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Sartini, Sartini, and Heddy Shri Ahimsa-Putra. "Preliminary Study on Worldviews." Jurnal Humaniora 29, no. 3 (October 28, 2017): 265. http://dx.doi.org/10.22146/jh.29690.
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Worldviews are an important part of human life because they illustrate the ways people think and act. This article aims to review studies conducted by scholars, definitions of the term "worldview", and scientists' explorations of worldviews, and to examine how such categories may be applied to capture reality. This study concludes that worldviews have been the focus of intensive studies since the 1980s. Many scientists have defined the concept of "worldview" and attempted to explain its dynamics. Studies of worldviews can be grouped into several paradigms. Because of the extent of the study area, theoretically worldviews can be classified into several categories based on, for example, views of self and others, time, space, relationships, and causation. In reality, the worldview of a society can be seen in how members of the society live in relation to God, nature, people, and the environment. In examining the worldviews held in social reality, the specific categories mapped by scholars must be made congruent with the realities in the field, because sometimes these categories are interrelated and difficult to understand separately.
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Ahimsa-Putra, Heddy Shri, and Sartini Sartini. "Preliminary Study on Worldviews." Jurnal Humaniora 29, no. 3 (October 28, 2017): 265. http://dx.doi.org/10.22146/jh.v29i3.29690.
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Worldviews are an important part of human life because they illustrate the ways people think and act. This article aims to review studies conducted by scholars, definitions of the term "worldview", and scientists' explorations of worldviews, and to examine how such categories may be applied to capture reality. This study concludes that worldviews have been the focus of intensive studies since the 1980s. Many scientists have defined the concept of "worldview" and attempted to explain its dynamics. Studies of worldviews can be grouped into several paradigms. Because of the extent of the study area, theoretically worldviews can be classified into several categories based on, for example, views of self and others, time, space, relationships, and causation. In reality, the worldview of a society can be seen in how members of the society live in relation to God, nature, people, and the environment. In examining the worldviews held in social reality, the specific categories mapped by scholars must be made congruent with the realities in the field, because sometimes these categories are interrelated and difficult to understand separately.
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Griffioen, Sander. "ON WORLDVIEWS." Philosophia Reformata 77, no. 1 (November 27, 2012): 19–56. http://dx.doi.org/10.1163/22116117-90000521.
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This is a study in the philosophy of worldview. It consists of two parts. The first part, which is presented here, is concerned primarily with key elements in the general structure of a worldview. It lays the groundwork for more concrete and differentiated investigations that will be pursued as a sequel to this article. The genius of the worldview notion is that it signifies both an inner conviction and an outlook on the world. Thus it combines the personal and the universal. Moreover, it does so in the context of conflicting convictions and outlooks. Accordingly, the plural worldviews is more adequate than the singular since each reflects the presence of the others. As I try to show, this inherent pluralism is what is missing both in traditional settings as well as under totalitarian regimes. The main body of this article consists of an analysis of four basic functions: ‘orientation’, ‘assent’ (i.e. a channeling of convictions), ‘integration’, and ‘public recognition’ (i.e. attaining recognition for a cause). A preceding section is dedicated to a delineation of worldview with respect to ‘world picture’. Special attention is paid in this connection to ‘embedded´ worldviews: hybrid forms characteristic for our present ‘post-worldview era’.
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Riegel, Ulrich. "Worldviews and Religious Education. Modelling a fairly New Relationship." Horyzonty Polityki 15, no. 50 (March 30, 2024): 193–212. http://dx.doi.org/10.35765/hp.2539.
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RESEARCH OBJECTIVE: This paper raises the question of how religious education may address the variety of worldviews.
THE RESEARCH PROBLEM AND METHODS: The concept of worldview seems to be able to reconcile religious education with a society that is both secular and religiously plural. Such education, however, is defined by its focus on religion. Even when religion is seen as sub-category of worldview, religious education still does not include secular worldviews.
THE PROCESS OF ARGUMENTATION: It therefore first clarifies the concept of worldview by relating it to the German term of “Weltanschauung”. Worldviews represent a comprehensive perspective on the world that originates from an individual’s aesthetic and intuitive understanding of daily life and gives meaning to this life. Then, it delineates the basic didactic characteristics of three models of religious education, namely the denominational, the pluralist-informative, and the interpretative-dialogical models. Based on these models, the paper finally discusses the challenges and obstacles of religious education which attempts to address the plurality of worldviews.
RESEARCH RESULTS: The analysis shows that none of the models is able to comprehensively grasp this plurality. The advantages and disadvantages of each of the three models, however, indicate that the main tasks of worldview-conscious religious education are to clarify the constitutive rationality of worldviews and to find a balanced representation of both organized and personal worldviews via classroom interaction.
CONCLUSIONS, INNOVATIONS, AND RECOMMENDATIONS: The realization of these tasks is basically the job of the teacher and does not at all depend on the model of religious education itself.
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Trull, Richard E. "Discerning worldviews: Pedagogical models for conceptualizing worldview distances." Missiology: An International Review 43, no. 4 (July 16, 2015): 429–41. http://dx.doi.org/10.1177/0091829615595830.
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Hutchings, Tim, Céline Benoit, and Rachael Shillitoe. "Religion and Worldviews: The Way Forward?" Journal of the British Association for the Study of Religion (JBASR) 23 (November 11, 2022): 8. http://dx.doi.org/10.18792/jbasr.v23i0.54.
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This article builds on Worldview – A Multidisciplinary Report (Benoit, Hutchings and Shillitoe, 2020), a publication commissioned by the RE Council of England and Wales to outline the academic history of the study of worldviews. We focus on three particularly significant questions for the future of Religious Education (RE) / Religion and Worldviews (R&W) arising from our report. First, what is the relationship between worldview and religion? Second, does worldview present a valuable approach to the study of non-religion? And third, can worldview be deployed effectively in the classroom? We conclude with a call for greater attention to the voices of teachers and pupils in curriculum design in RE.
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Charbonnet, Bryan, and Achim Conzelmann. "Mechanistic or relational worldview for talent identification research in sport science? Both—but with a preference!" Journal for Person-Oriented Research 9, no. 2 (December 7, 2023): 51–74. http://dx.doi.org/10.17505/jpor.2023.25813.
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This paper situates talent identification research in sport science within the broader context of developmental science, offering a conceptual framework informed by two (meta-)theoretical worldviews: the Cartesian-split-mechanistic and processual-relational worldviews. Al-though these worldviews are not explicitly named in the field of talent identification research, we demonstrate their implicit adoption through theoretical and methodological discourse. After comparing applications, benefits, and limitations of each worldview, we briefly discuss whether their bodies of knowledge are incompatible, competitive, or complementary. We suggest each worldview provides complementary insights with a penchant for generating nomothetic and group-specific and type-specific and idiographic knowledge, respectively.
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Hazaea, Abduljalil. "Islamic and Late Modern Comparative Worldviews on Language: Towards Model for Translating Alien Key Concepts." Journal of Umm Al-Qura University for Language Sciences and Literature, no. 29 (February 10, 2022): 63–75. http://dx.doi.org/10.54940/ll28012604.
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Within the area of cultural discourse studies (CDSs), this article is presented to compare the late modern and Islamic worldviews on language. In so doing, the researcher uses a comparative qualitative method to explore the worldviews on language, word meaning, text, and context with specific attention to the writings of Norman Fairclough and those of Mohammed Naqib al-Attas. The analysis reveals that both worldviews coincide in terms of basic and relational meanings of words. Some differences are revealed in terms of the worldviews on language, text, and context. What distinguishes al-Attas’s Islamic worldview is that the authentic sources of knowledge (the Quran and the verified Sunnah) in the Arabic language provide a scientific context for concept-formation. The study contributes to a model for translation at worldview levels. It recommends further research on translating alien key concepts that have been introduced into the languages of Muslim people.
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Van Hiel, A., I. Cornelis, and A. Roets. "The intervening role of social worldviews in the relationship between the five‐factor model of personality and social attitudes." European Journal of Personality 21, no. 2 (March 2007): 131–48. http://dx.doi.org/10.1002/per.618.
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The present research investigates in a student (N = 183) and a voter sample (N = 276) whether the relationships between the Five‐Factor Model (FFM) personality dimensions and social attitudes (i.e. Right‐Wing Authoritarianism [RWA] and Social Dominance Orientation [SDO]) are mediated by social worldviews (i.e. dangerous and jungle worldviews). Two important results were obtained. First, the perception of the world as inherently dangerous and chaotic partially mediated the relationships of the personality dimensions Openness and Neuroticism and the social attitude RWA. Second, the jungle worldview completely mediated the relationships between Agreeableness and SDO, but considerable item overlap between the jungle worldview and SDO was also noted. It was further revealed that acquiescence response set and item overlap had an impact on social worldviews and attitudes, but that their relationships were hardly affected by these biases. The discussion focuses on the status of social worldviews to explain social attitudes. Copyright © 2006 John Wiley & Sons, Ltd.
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De Witt, Annick, Patricia Osseweijer, and Robin Pierce. "Understanding public perceptions of biotechnology through the “Integrative Worldview Framework”." Public Understanding of Science 26, no. 1 (August 3, 2016): 70–88. http://dx.doi.org/10.1177/0963662515592364.
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Biotechnological innovations prompt a range of societal responses that demand understanding. Research has shown such responses are shaped by individuals’ cultural worldviews. We aim to demonstrate how the Integrative Worldview Framework (IWF) can be used for analyzing perceptions of biotechnology, by reviewing (1) research on public perceptions of biotechnology and (2) analyses of the stakeholder-debate on the bio-based economy, using the Integrative Worldview Framework (IWF) as analytical lens. This framework operationalizes the concept of worldview and distinguishes between traditional, modern, and postmodern worldviews, among others. Applied to these literatures, this framework illuminates how these worldviews underlie major societal responses, thereby providing a unifying understanding of the literature on perceptions of biotechnology. We conclude the IWF has relevance for informing research on perceptions of socio-technical changes, generating insight into the paradigmatic gaps in social science, and facilitating reflexive and inclusive policy-making and debates on these timely issues.
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Gray, Alison J. "Worldviews." International Psychiatry 8, no. 3 (August 2011): 58–60. http://dx.doi.org/10.1192/s1749367600002563.
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Common human questions include ‘Why are we here?’ and ‘How should we live?’ The search for meaning, purpose and values is fundamental to most religions and philosophies. In the UK these views used to be derived from a shared Judaeo-Christian faith. People defined themselves as accepting or rebelling against the faith community. In postmodern times we no longer trust in meta-narrative and there is no consensus on how to deal with existential issues, nor on how to label and map the territory; some would deny that the territory even exists.
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Neville, Robert Cummings. "WORLDVIEWS." American Journal of Theology & Philosophy 30, no. 3 (September 1, 2009): 233–43. http://dx.doi.org/10.2307/27944481.
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Nizhnikov, Sergey Anatolievich, and Aleksey Aleksandrovich Lagunov. "Typology of philosophical worldviews. Problems of the naturalistic worldview." Философская мысль, no. 1 (January 2024): 56–68. http://dx.doi.org/10.25136/2409-8728.2024.1.44169.
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The article proposes a typology of philosophical worldviews: naturalistic, pantheistic and transcendental. The naturalistic worldview, which includes positivism and materialism, is analyzed in detail. On the basis of historical-philosophical and epistemological consideration, the metaphysical nature of the category "matter" is determined. It is shown that in materialism this category is hypertrophied to the status of a pseudo-absolute. It is noted that the logic of historical, philosophical and spiritual development inevitably leads to the formation of the concept of the Absolute, realizing the principle of monism in the interpretation of the fundamental basis of being. This process is considered on the example of ancient hylozoism, through the crisis of atomistics going to the dualism of Plato (idea and matter) and Aristotle (form and matter), removed in the dialectic of Hegel. It is shown that if we proceed from materialistic axiomatics, it is impossible to solve such cardinal philosophical problems as an adequate definition of the ontological status of the category of matter, the establishment of the cause of movement, the creation of theodicy, the explanation of the existence of freedom, the justification of morality and humanism. The unresolved nature of these problems in materialism leads to the need to form other types of philosophical worldviews: pantheistic and transcendental, which have a pronounced metaphysical character, however, although they proceed from the concept of the Absolute, they think it fundamentally differently. In the future, the authors plan to publish articles devoted to the consideration of pantheistic and transcendental types of philosophical worldviews.
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Hodge, David R. "Differences in Worldviews between Social Workers and People of Faith." Families in Society: The Journal of Contemporary Social Services 84, no. 2 (April 2003): 285–95. http://dx.doi.org/10.1606/1044-3894.97.
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Worldview conflicts between social workers and clients are widely understood to inhibit the provision of client-centered services. One of the most influential theories that has been advanced for understanding conflicting worldviews in contemporary society is Hunter's (1991) epistemologically based distinction between progressive and orthodox worldviews. Based upon Hunter's work, two interrelated hypotheses are examined using nationally representative samples: first, that social workers (n = 145) affirm a progressive worldview and associated value positions and, second, that their value positions differ from those who affirm an orthodox worldview. Both hypotheses were supported. The implications are discussed regarding the academic literature, education, and service provision.
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Hansson, Lena, and Andreas Redfors. "Tre elever berättar om universum, gud och fysiken." Nordic Studies in Science Education 2, no. 1 (December 7, 2012): 29–41. http://dx.doi.org/10.5617/nordina.448.
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The article is about upper secondary students’ worldviews and how they relate different contributionsto their worldviews to one another. We are especially focusing on contributions from physics andfrom religion. The context we have chosen for the study is cosmology, which is the frame within whichthe discussions with the students take place. In this paper we will let three students’ stories about existentialissues related to cosmology illustrate how the students, when talking about their own views,relate to and handle the views they associate with physics. These students’ stories will also illustratethat while atheistic worldviews are supported religious worldviews are put into question, by thestudents’ views of the physics’ worldview. This will be discussed together with implications for physicsteaching.
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Czerniawska, Mirosława, and Joanna Szydło. "Traditionalism, Modernism, Postmodernism - Worldview Analysis in the Context of Values." WSEAS TRANSACTIONS ON BUSINESS AND ECONOMICS 19 (February 23, 2022): 701–13. http://dx.doi.org/10.37394/23207.2022.19.62.
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This study aims to diagnose three worldviews were: traditionalism, modernism and postmodernism (all of them relate to the stages of Western culture described by Bauman) and value systems (referring to the Rokeach theory). The constructs were measured according to the Borowiak Questionnaire “How do you view yourself and the world around you?” and the Rokeach Value Survey (RVS). The research was conducted on a sample of 368 Polish students. The authors sought answers to the question of which values – collectivist or individualistic – are associated with the indicated worldviews. It appeared that a worldview and values (giving a desired direction in life) are linked in the following manner: a traditionalist worldview is correlated with collectivist values, modernist and postmodernist worldviews – with individualist values (although these values do not overlap).
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ملكاوي, أسماء حسين. "عروض مختصرة." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 12, no. 45 (July 1, 2006): 225–10. http://dx.doi.org/10.35632/citj.v12i45.2723.
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صورة الإسلام في أوروبا في القرون الوسطى، ريتشارد سوذرن، ترجمة، تحقيق: رضوان السيد، بيروت: دار المدار الإسلامي، 2006، 166 صفحة.
الصراع على الإسلام: الأصولية والإصلاح والسياسات الدولية، رضوان السيد، بيروت: دار الكتاب العربي، 2004، 277 صفحة.
نحن والعالم.. من أجل تجديد رؤيتنا إلى العالم، زكي الميلاد، الرياض: مؤسسة اليمامة الصحفية، الطبعة الأولى 2005، 196صفحة.
بين أخلاقيات العرب وذهنيات الغرب، إبراهيم القادري بوتشيش، القاهرة: رؤية للنشر والتوزيع، 2005، 224 صفحة.
خصائص التصور الإسلامي ومقوماته، سيد قطب، القاهرة: دار الشروق، ط9، 2000، 207 صفحة.
الفلسفة السياسية، أحمد داود أوغلو، ترجمة: إبراهيم البيومي غانم، القاهرة: مكتبة الشروق الدولية، ط1، 2006، 77 صفحة.
الدَّين الخفي للحضارة الإسلامية، صالح الجزائري، لندن: دار الحكمة، ط1، 2006، 526 صفحة.
مشروع الوحدة العربية.. ما العمل؟، سعدون حمادي، بيروت: مركز دراسات الوحدة العربية, الطبعة: الأولى، 2006، 171 صفحة.
تناقض الرؤى: الجذور الإيديولوجية للصراعات السياسية، توماس سوويل، ترجمة: رنده حسين الحسيني، بيروت: الشركة العالمية للكتاب، ط1، 2006، 331 صفحة.
The Truth About Worldviews: A Biblical Understanding Of Worldview Alternatives, James P. Eckman, Crossway Books, 2004, P. 134.
Naming the Elephant: Worldview As a Concept, James W. Sire, InterVarsity Press, 2004, P. 172.
Hollywood Worldviews: Watching Films With Wisdom & Discernment, Brian Godawa, InterVarsity Press, 2002, P. 204.
Worldviews: An Introduction to the History and Philosophy of Science, Richard DeWitt, Blackwell Publishing, Incorporated, 2004, P.
Worldview: The History of a Concept, David K. Naugle, B. Eerdmans Publishing Company, 2002, P. 384.
Worldview Skills: Transforming Conflict from the Inside Out, Jessie Sutherland, Worldview Strategies, 2005, P. 183.
Arab Representations of the Occident: East-West Encounters in Arabic Fiction (Culture and Civilization in the Middle East), Rasheed El-Enany, Routledge, 2006, P. 255.
The Universe Next Door: A Basic Worldview Catalog, James W. Sire, InterVarsity Press; 4th edition, 2004, P. 252
A Spectrum of Worldviews: An Introduction to Philosophy of Religion in a Pluralistic World, Hendrik M. Vroom, Editions Rodopi BV, 2006, P. 342
The impact of cross-cultural experience on worldviews (China), Haiwen Yang, PhD (year: 2005), Reno: University of Nevada, 2006, P. 97.
War of the World Views, Multiple, Kerby Lisle, New Leaf Press, 2006, P. 176.
The Science of Oneness: A Worldview for the Twenty-First Century, Malcolm Hollick, O Books, 2006, P. 447.
World's Religions: Worldviews and Contemporary Issues, William A. A. Young, Pearson Education, 2004, P. 432
Existo: Worldview and a Meaningful Existence, Neil Soggie, Hamilton Books, 2005, P. 148.
Worldviews: Think for Yourself About How You See God (Think Reference Series), John M. Yeats, John Blase, Mark Tabb (Editor), NavPress Publishing Group, 2006, P. 228
Rebuild Your Worldview to be Healthy, James W. Stark Jr., Trafford Publishing, 2005, P. 310.
Reflections in a Bloodshot Lens: America, Islam, and the War of Ideas, Lawrence Pintak, Pluto Press, 2006, P. 392
The World Is Flat: A Brief History of the Twenty-first Century, Thomas L. Friedman, Farrar Straus Giroux; Expanded and updated edition, 2006, P. 593.
The Integration Of Faith And Learning: A Worldview Approach , Robert A. Harris, Cascade Books, 2004, P.314.
Basic Principles of Islamic Worldview, Sayyid Qutb, Hamid Algar (Preface), Rami David (Translator), Islamic Pubns Intl, 2005, P.255.
The Origin of Culture and Civilization: The Cosmological Philosophy of the Ancient Worldview Regarding Myth, Astrology, Science, and Religion, Thomas Dietrich, Turnkey Press, 2005, P. 360.
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Curtis, Steve. "Worldviews in Myanmar: A Missiological Perspective." Mission Studies 35, no. 1 (March 15, 2018): 57–83. http://dx.doi.org/10.1163/15733831-12341547.
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Abstract Each of the many ethnic groups in Myanmar has its own unique worldview; however, these are all principally related, in some respects, to the three primary worldviews in Myanmar, as informed by the culture historically: animism, Buddhism, and, to a lesser extent, Hinduism. For the purposes of this article, I am defining “worldview” as: A culturally-informed, yet personal, system of thought, wherein are held existential beliefs, such as regards the existence or non-existence of a god or gods; evaluative beliefs, such as regards proper and improper expressions of social intercourse; and prescriptive beliefs, such as regards value and purpose. In light of this definition, the worldviews in Myanmar will be explored as to their existential, evaluative, and prescriptive beliefs, with a summary statement, addressing the missiological challenges, which those worldviews present, in particular, to Christian unity.
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Ivanov, D. Yu. "Concepts of Political Worldviews of the Eurasian Space in the Communicative Practice of Think Tanks." EURASIAN INTEGRATION: economics, law, politics 17, no. 4 (January 1, 2024): 121–32. http://dx.doi.org/10.22394/2073-2929-2023-04-121-132.
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Aim . To identify the most relevant political worldviews of the Eurasian space in the discourse of Russian think-tanks.Tasks. To justify the conceptual field of the concept “political worldview”. To identify the leading think-tanks in Russia, the focus of research of which is the political worldviews of the Eurasian continent. Study the intellectual products of Russian think-tanks for concepts, analyzes, forecasts, political views and positions on the main political worldviews of the Eurasian space.Methods. The main methods were cross-temporal analysis and content analysis of intellectual products of think-tanks, as well as general scientific methods of analysis and synthesis.Results. The concept of “political worldview” is a system of images, views and actions expressed in political institutions, interconnectedly reflecting the strategic directions of political, economic, social, environmental, technological development. A meaningful analysis of the expert and analytical products of Russian think tanks over a ten-year period made it possible to select nine organizations whose intellectual specialization focuses on the development of the Eurasian space. The study showed that the following concepts of political pictures of the world are present in the communicative practice of these analytical centers: “Greater Eurasia”, BRICS, the Shanghai Cooperation Organization (SCO), “Belt and Road Initiative”, “Community of Shared Future for mankind”.Conclusions. The study of the analytical materials of the selected think tanks shows a steady high research interest in the development of the Eurasian space and political worldviews of the countries of the Eurasian continent. Think-tanks in the political system, in fact, perform the functions of subjects that generate, construct and broadcast political worldviews. In the modern realities of global turbulence and high entropy, the political worldviews of Eurasia acquire a pronounced ideological actualization, as they become symbolic institutions in the global competitive field of confrontation of variety of worldviews.
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Gorkusha, Oksana. "Thematic field of confessional theology of Ukraine." Ukrainian Religious Studies, no. 46 (March 25, 2008): 174–210. http://dx.doi.org/10.32420/2008.46.1925.
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Ukraine is a multi-confessional state. Here, various worldview systems coexist, often syncretizing various traditional elements, and the individual worldview is often marked by eclecticism. The colorful worldviews of modern Ukrainians are a consequence of their ambiguous spiritual history and the manifestation of today's world-wide processes in the world. For this reason, we cannot speak of any particular theological system that substantiates one religious concept. Instead, we can trace some common trends in different theological systems that in one way or another attempt to satisfy the contemporary worldviews of believing Ukrainians.
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Berghout, Abdelaziz. "Toward an Islamic Framework for Worldview Studies." American Journal of Islamic Social Sciences 24, no. 2 (April 1, 2007): 22–43. http://dx.doi.org/10.35632/ajiss.v24i2.419.
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The paper examines the importance of designing a framework for studying worldviews within the parameters of contemporary Islamic thought. It briefly reviews both selected western and Islamic stances on worldview studies. The literature reveals that research on this topic and its application to different spheres has become a topic of some interest to many intellectual circles, particularly in the western context. Hence, the possibility of forming an Islamic civilizational framework for an inquiry into people’s worldviews needs to be assessed. This article follows a textual analysis and inductive approach to analyze the prospects of formulating an Islamic framework for research on worldviews and its applications. It concludes that western scholars have made considerable efforts in treating people’s worldviews as a field of study, while Muslim scholars have not. In this respect, many western researchers have contributed to developing worldview studies as a separate field of inquiry, including the history of concept, subject matter, objectives, kinds, methods, and applications. Therefore, the need to enhance the Islamic input and research pertaining to this field by introducing an Islamic civilizational framework and approach of inquiry becomes apparent.
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Berghout, Abdelaziz. "Toward an Islamic Framework for Worldview Studies." American Journal of Islam and Society 24, no. 2 (April 1, 2007): 22–43. http://dx.doi.org/10.35632/ajis.v24i2.419.
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The paper examines the importance of designing a framework for studying worldviews within the parameters of contemporary Islamic thought. It briefly reviews both selected western and Islamic stances on worldview studies. The literature reveals that research on this topic and its application to different spheres has become a topic of some interest to many intellectual circles, particularly in the western context. Hence, the possibility of forming an Islamic civilizational framework for an inquiry into people’s worldviews needs to be assessed. This article follows a textual analysis and inductive approach to analyze the prospects of formulating an Islamic framework for research on worldviews and its applications. It concludes that western scholars have made considerable efforts in treating people’s worldviews as a field of study, while Muslim scholars have not. In this respect, many western researchers have contributed to developing worldview studies as a separate field of inquiry, including the history of concept, subject matter, objectives, kinds, methods, and applications. Therefore, the need to enhance the Islamic input and research pertaining to this field by introducing an Islamic civilizational framework and approach of inquiry becomes apparent.
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Hill, Peter C. "Perspectives on character formation from three religious worldviews: The case of humility and intellectual humility." Archive for the Psychology of Religion 41, no. 3 (November 2019): 194–203. http://dx.doi.org/10.1177/0084672419895130.
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This article advocates for the inclusion of theistic beliefs in the study of humility and intellectual humility and recommends the construct of worldview as a promising resource for this endeavor. The promise of this approach is tested by exploring the contrasting worldviews of three religious traditions: Buddhism, Christianity, and atheism. In so doing, the ontological and anthropological turn of these worldviews will be contrasted with implications for research on humility drawn.
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Ling, Simon, Adam Landon, Michael Tarrant, and Donald Rubin. "Sustainability Education and Environmental Worldviews: Shifting a Paradigm." Sustainability 12, no. 19 (October 7, 2020): 8258. http://dx.doi.org/10.3390/su12198258.
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Higher education institutions are tasked with education for sustainable development, of which the environment is a central pillar. Understanding the demographic factors that influence the establishment of environmental worldviews allows educators to better contextualize sustainability content and discussion. Identifying pedagogies capable of creating learning spaces within which worldviews can shift offers similar opportunities. Using a quasi-experimental design and model building, this study identifies important social psychological antecedents of environmental beliefs, assesses the effectiveness of outbound mobility pedagogy at changing those beliefs and identifies important predictors of the nature and magnitude of those changes. Sustainable outbound mobility courses were effective at increasing environmental worldview compared to a control group. At program commencement, political orientation and business majors were negatively associated with environmental worldview, while female gender was the reverse. For sustainability education courses, only gender was retained as a significant predictor of the nature and change of environmental worldview by the course’s end. These results suggest that the factors associated with environmental worldview upon commencement of a course do not necessarily predict the malleability of that worldview in higher education students.
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Beigi Dehaghi, Ali Mohammad, and Virgil Zeigler-Hill. "Narcissistic personality features and social trust." Psihologijske teme 30, no. 1 (2021): 57–75. http://dx.doi.org/10.31820/pt.30.1.3.
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Narcissism has been shown to be associated with a lack of trust in others, but little is known about the factors that may play a role in the tendency for narcissistic individuals to mistrust others. The present research examined whether the associations that specific narcissistic personality features had with social trust were mediated by social worldviews. A large study of Iranian community members (N = 3,446; mean age of 34.28 years) revealed that the antagonistic and neurotic aspects of narcissism had negative indirect associations with social trust through the competitive social worldview, whereas the extraverted aspect of narcissism had a positive indirect association with social trust through the competitive social worldview. In addition, the extraverted and neurotic aspects of narcissism had positive indirect associations with social trust through the dangerous social worldview. These results suggest that the extraverted, antagonistic, and neurotic aspects of narcissism diverged in their associations with social trust and that the dangerous and competitive social worldviews played important roles in these associations. Discussion will focus on the implications of these results for understanding the roles that social worldviews play in the connections between narcissism and social trust.
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Welker, Michael. "“Unity of Religious History” and “Universal Self-Consciousness”: Leading Concepts or Mere Horizons on the Way Towards a World Theology?" Harvard Theological Review 81, no. 4 (October 1988): 431–44. http://dx.doi.org/10.1017/s0017816000010191.
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It is a familiar fact that it is difficult for revolutionary “worldviews” to gain recognition and acceptance. The most successful way to overcome this problem was termed by Hegel Aufhebung. In the ideal case envisaged by Hegel, Aufhebung says that the new “worldview,” or the theory which articulates that worldview, reconstructs within itself elements of the old perspective on the world, together with a critique of that perspective. However, the preservation of old worldviews in new theories can also take a more straightforward form. Only rarely do new worldviews emerge thoroughly developed. As a rule they continue to employ numerous leading concepts which belong to the older tradition. Only after a relatively long period of time are the old leading concepts replaced or reformulated—or, on the other hand, is the new theory withdrawn. We are well acquainted with such a course of events. But that does not prevent us from living de facto with theoretical orientations towards the world which represent mixed forms of old and new theories. We simultaneously employ new perspectives and old observations, new forms of thought and old theses. We think that we can enjoy the new cake and still eat the old one. This situation usually leads us to form an unrealistic picture of the power of the newer worldview. We fail to recognize the fact that new worldviews, as a rule, substantially overextend their credit. The dangers of granting too much credit to these new conceptions are seldom seen clearly and are often underestimated.
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Oppy, Graham. "Conflicting worldviews." Philosophers' Magazine, no. 59 (2012): 90–94. http://dx.doi.org/10.5840/tpm201259123.
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Marien, Michael. "Sixteen Worldviews." World Futures Review 6, no. 1 (March 2014): 65–71. http://dx.doi.org/10.1177/1946756714523921.
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Clarke-Habibi, Sara. "Transforming Worldviews." Journal of Transformative Education 3, no. 1 (January 2005): 33–56. http://dx.doi.org/10.1177/1541344604270238.
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De Bruyn, Joseph Jacobus. "SUSANNA – FRAMING THE MINDS AND VIEWS OF PEOPLE." Journal for Semitics 24, no. 2 (November 17, 2017): 594–612. http://dx.doi.org/10.25159/1013-8471/3470.
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This article analyses the story of Susanna by combining features of editorial and narrative critique as well as new insights on body and space in the field of linguistics. Furthermore, it is postulated that the Susanna narrative must be read in a reciprocal relationship to the entire Greek Daniel. Accordingly, it is put forward that the narrative of Susanna is utilised as part of a larger narrative structure. With this larger Greek Daniel narrative, a new worldview is created that opposes the worldviews of the ancient Near Eastern people. According to the new worldview the God of Israel is not bound to religious or cultural perceptions. Different bodily and spatial features are exploited to construct this new worldview. The story of Susanna is utilised as technique to influence the reader in rethinking their worldviews.
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Paresashvili, David. "Leadership Achievements in Extreme Situations." PIRETC-Proceeding of The International Research Education & Training Centre 104, no. 1-2 (April 4, 2021): 172–80. http://dx.doi.org/10.36962/ecs104/1-2-172.
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Organizational leadership requires developing an understanding of your own worldview as well as the worldviews of others. The worldview is a composite image created from the various lenses through which individuals view the world. It is not the same as the identity, political stance, or religious viewpoint, but does include these things. It incorporates everything an individual believes about the world, combining the tangible and the intangible. The individual’s worldview is defined by that individual’s attitudes, opinions, beliefs, and the outside forces the individual allows to influence them. The worldview is the “operating instructions” for how the individual interfaces with the world. One who does not take into consideration how individuals interface with the world is in a much weaker position to lead these individuals. Furthermore, the organizational leadership requires an understanding of the composite worldview of the organization, which consists of the many diverse and sometimes conflicting worldviews of the individuals within that organization. Keywords: Professional experience, transformational leader, leadership interpretations, game norms.
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Valk, John, and Aybiçe Tosun. "Enhancing Religious Education Through Worldview Exploration." Discourse and Communication for Sustainable Education 7, no. 2 (December 1, 2016): 105–17. http://dx.doi.org/10.1515/dcse-2016-0019.
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Abstract Exploring one’s worldview requires a journey into one’s heart, soul and mind (Knowing Self). But Knowing Self requires Knowing Others, imperative in a global world. To what extent do schools prepare students for participation in that global world, especially when it comes to awareness of its worldview diversity, and no less its religious diversity? This paper presents the findings of two research projects highlighting knowledge, awareness and attitudes towards various worldviews. The findings of the first is rather discouraging, a result of little to no attention given to teaching about religion in the schools. The second is much more encouraging, a result of worldview education that explores both religious and secular worldviews – their impacts on individuals and society. It then gives a brief description of a worldview framework that deepens and broadens awareness and understanding of self and others, encourages questioning and openness, and develops critical thinking.
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Ogaba, Isenyo Solomon. "A quest for a structural tribal formation of knowledge." International Journal of Humanities and Innovation (IJHI) 4, no. 1 (March 31, 2021): 29–33. http://dx.doi.org/10.33750/ijhi.v4i1.106.
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The cognitive view of life and the total environment that an individual holds or which is characteristic of a society's members is frequently referred to as Weltanschauung, or world view. It is thus the life scene as people look out upon it. Worldviews grow with cultures. Generations of anonymous human beings contribute to the unending quest to make the unknown knowable, to transform meaningless bafflement into meaningful understanding. There are individuals in every society, no doubt who are thinkers and systematizes, the idealists who crystallize the myths, shape the ceremonies, express the concepts in art – symbolic creators. However, even they must work within the cultural framework. The tribal people are known to have a strong worldview. The way they perform, perceive and explain the natural and supernatural phenomenon, social and cultural events, relationships within themselves and outside, and diseases and grievances reflect a manifestation of their concept of different aspects of life, often referred to as ‘worldview’. However, tribal knowledge has often been criticized as unscientific or incoherent with science, and therefore, lacks philosophical explanation. The present study, therefore, aims to investigate tribal worldviews. This paper acknowledges that since each tribal group is unique and different from one another, it is not possible to discuss their various worldviews in this paper. However, this paper attempt to x-ray basic assumption that cut across most tribal worldviews.
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Alimohammadi, Nasrollah, Jaefar Moghaddasi, and Sedigheh Farzi. "Analytical comparison of the holistic perspectives of Islamic intellectuals and common philosophical approaches in nursing respecting human being." Journal of Multidisciplinary Care 10, no. 4 (December 30, 2021): 168–72. http://dx.doi.org/10.34172/jmdc.2021.32.
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Background and aims: The nursing philosophy has moved from reductionism to holism in its manner of treating human being (HB). There are two main philosophical worldviews about holism, namely reciprocal interaction and simultaneous action worldviews, based on which most holistic nursing theorists formulated their works. Islam, as a perfect religion, also addresses all dimensions of HB and provides different instructions for their development. However, it is still poorly known whether there is a difference between western and Islamic holism. This study was conducted to analytically compare these two main philosophical worldviews with the Islamic worldview in nursing. Methods: This analytical study was conducted in 2020 through the library search method. The SID, Medlib, IranMedex, Magiran, Irandoc, ISI, Scopus, PubMed, and Islamic World Science Citation Center databases were searched using the "holism", "Islamic thought", "reciprocal interaction", and "simultaneous action" keywords. Moreover, the works of famous Islamic intellectuals, particularly Mohammad Hossein Tabatabaei and Morteza Motahhari, were assessed. Results: In the reciprocal interaction worldview, HB is considered as an organized and coherent whole with different biological, psychological, social, and spiritual dimensions and inter-relationships among these dimensions. Moreover, it considers HB as a metaphor, implying that HB is a unified, self-organizing, and regularly changing being that is in interaction with internal and external environments. In the Islamic worldview, HB is a unified truth with material and immaterial realms consisted of physical body connected with emotions, cognition, society, spirituality, and the universe. Conclusion: Although the simultaneous action worldview has a holistic view towards HB, it does not specifically address all HB dimensions. However, the reciprocal interaction worldview addresses some HB dimensions. Islamic intellectuals not only have a holistic view towards all HB dimensions, but also consider HB relationship with the universe. Such divine view to HB integrates the simultaneous action and the reciprocal interaction worldviews, provides nurses with a holistic view towards HB, and facilitates the application of the existing holistic nursing theories for nursing practice, research, and theorization.
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Veloz, Tomas, and Pedro Maldonado. "Modelling Worldviews as Stable Metabolisms." Entropy 24, no. 10 (October 17, 2022): 1476. http://dx.doi.org/10.3390/e24101476.
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The emergence and evolution of worldviews is a complex phenomenon that requires strong and rigorous scientific attention in our hyperconnected world. On the one hand, cognitive theories have proposed reasonable frameworks but have not reached general modeling frameworks where predictions can be tested. On the other hand, machine-learning-based applications perform extremely well at predicting outcomes of worldviews, but they rely on a set of optimized weights in a neural network that does not comply to a well-founded cognitive framework. In this article, we propose a formal approach used to investigate the establishment of and change in worldviews by recalling that the realm of ideas, where opinions, perspectives and worldviews are shaped, resemble, in many ways, a metabolic system. We propose a general modelization of worldviews based on reaction networks, and a specific starting model based on species representing belief attitudes and species representing belief change triggers. These two kinds of species combine and modify their structures through the reactions. We show that chemical organization theory combined with dynamical simulations can illustrate various interesting features of how worldviews emerge, are maintained and change. In particular, worldviews correspond to chemical organizations, meaning closed and self-producing structures, which are generally maintained by feedback loops occurring within the beliefs and triggers in the organization. We also show how, by inducing the external input of belief change triggers, it is possible to change from one worldview to another, in an irreversible way. We illustrate our approach with a simple example reflecting the formation of an opinion and a belief attitude about a theme, and, next, show a more complex scenario containing opinions and belief attitudes about two possible themes.
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Kononenko, Irina Vital'evna. "Cross-cultural communication - lost in translation: A corpus study (based on the material from the Russian-Polish corpus)." Russian Journal of Linguistics 24, no. 4 (December 15, 2020): 926–44. http://dx.doi.org/10.22363/2687-0088-2020-24-4-926-944.
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The article is devoted to cross-cultural communication and its implementation in Polish translations of Russian fiction. Nowadays, both the study of national specifics relating to the worldviews of speakers of different languages, and the analysis of the way those worldviews are reflected in translation, are becoming more relevant. This article aims to study the properties of cross-cultural dialogue, which is mirrored in parallel fictional texts. The research material came from the Russian-Polish corpus. The analysis indicates that nationally specific features can manifest themselves on different levels of the language system - in vocabulary, phraseology, word formation, morphology, and syntax. The translation of sentences which include units representative of the Russian linguistic worldview demonstrates both cross-cultural successes and failures (omission of elements symbolic of Russian culture, their inaccurate interpretation or replacement with items typical of the Polish worldview). The existing printed and electronic dictionaries, as well as online translators, do not fully meet current requirements, including those related to conveying Russian cultural and linguistic senses by means of the Polish language. The practice of translating literary works from Russian into Polish demonstrates the need for further investigation of the worldviews of both nations.
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Ashley Staples, Beth, Laura S. Dahl, Matthew J. Mayhew, and Alyssa N. Rockenbach. "Worldview Climate and the International Student Experience: Internationalization Strategies Overlook Interfaith Necessities." Journal for the Study of Postsecondary and Tertiary Education 4 (2019): 149–76. http://dx.doi.org/10.28945/4434.
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Aim/Purpose: The purpose of this study was to compare domestic and international students’ experiences of the campus worldview climate. Background: Internationalization efforts have continued to increase and more institutions are codifying internationalization into their mission statements or strategic plans. However, most international students are coming to the United States from countries that do not share a Christian-based worldview and most campuses are already underprepared for their students to engage across worldviews. Methodology: To explore the experiences of international students with the campus worldview climate, we used data from the Interfaith Diversity Experiences and Attitudes Longitudinal Survey (IDEALS) to examine differences between domestic and international students with regard to campus worldview climate perceptions, engagement in formal and informal interfaith opportunities, and changes in pluralism orientation during the first year of college. Contribution: This study advances our understanding of how international students perceive their campus worldview climates and how they engage in cross-worldview interactions. We offer these findings in hopes of providing an empirical roadmap for improving international students’ experiences with the worldview climate on campus, especially as internationalization strategies continue to grow and diversify our student populations. Findings: We found that international students do find their campuses less welcoming than their domestic peers. Additionally, international students reported engaging more often in formal cross-worldview interactions than their domestic peers. Recommendations for Practitioners: In light of these findings, we suggest three interfaith initiatives campuses can sponsor to better support their international students: 1) find a physical space for a multi-faith center and provide dedicated staff to support interfaith initiatives, 2) help faculty innovate their practice and the spaces they hold in the classroom to foster environments more inclusive of diverse worldviews, and 3) engage student affairs staff in reflection about their own worldviews and train them to create space for cross-worldview engagement among their students. Recommendation for Researchers: Our findings suggest that international students’ experiences of worldview climate differ from their domestic peers. Researchers should continue to explore worldview as a relevant component of the cross-cultural experience and design research that considers these divergent experiences. Impact on Society: Helping our students engage with diverse worldviews is imperative as part of higher education’s contribution to creating democratic societies across the globe. The results of this study point to ways administrators and campus leaders can align internationalization strategies with effective interfaith and worldview diversity practice. Future Research: Additional research efforts should focus on identifying components of the campus worldview climate international students are more likely to experience than their domestic peers. Also, researchers should consider how international students are exhibiting growth on outcomes like pluralism orientation in comparison to their domestic peers and how cross-worldview interactions affect this development.
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Galperti, Simone. "Persuasion: The Art of Changing Worldviews." American Economic Review 109, no. 3 (March 1, 2019): 996–1031. http://dx.doi.org/10.1257/aer.20161441.
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Persuaders often face the task of changing their listeners’ world-view, which may involve conveying evidence that disconfirms that view. It has been shown, however, that people are often reluctant to change their worldviews. These aspects of persuasion cannot be captured in the standard Bayesian framework. The paper identifies the constraints, opportunities, and trade-offs of persuading people to change worldview. It finds necessary and sufficient conditions under which it is optimal for persuaders to do so. It also shows when and how they conceal disconfirming evidence and take advantage of their listener’s existing worldview. (JEL D82, D83, D91)
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Haimila, Roosa. "Does a Science-Oriented Worldview Entail Unbelief?" Secular Studies 2, no. 2 (November 16, 2020): 83–116. http://dx.doi.org/10.1163/25892525-bja10006.
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Abstract Endorsement of science is often associated with non-religiosity and lack of supernatural belief. However, the relevance of science for worldviews might also relate to the cultural context and/or personal investment in science. This study investigates the following question: Is endorsement of worldview components of science associated with unbelief among science-oriented respondents? Here, worldview components refer to science providing 1) a sense of meaning, 2) moral standards, and 3) literal or symbolic continuity after death. 387 Finnish adults recruited via pro-research organizations were included in the analysis. The results suggest that self-reported worldview functions of science are associated with unbelief also among science-oriented individuals. These findings lend support to the belief replacement hypothesis, which suggests that secular worldviews such as belief in science are of particular importance for unbelievers. However, the effect sizes are small and also other God belief groups endorse the significance of science for e.g., meaning in life.
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Goncalves Portelinha, Isabelle, Jean-François Verlhiac, Thierry Meyer, and Paul Hutchison. "Terror Management and Biculturalism." European Psychologist 17, no. 3 (January 1, 2012): 237–45. http://dx.doi.org/10.1027/1016-9040/a000111.
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Terror management theory posits that cultural worldviews provide protection against death-related anxiety. To the extent that worldviews often encompass competing beliefs, the present research investigated the effect of the salience of an incompatibility between worldview elements. French nationals of second- or third-immigrant generation (N = 193) were exposed to compatible or incompatible aspects of their cultural identities and then induced to contemplate their own death or a neutral topic. Participants reminded of their mortality renounced their ethnic identity more in the cultural incompatibility condition, and this effect was confined to those who initially presented an integrated (or bicultural) identity. Mortality salience led to monoculturalism striving when bicultural participants considered incompatible aspects of both their cultures, hence verifying the importance of upholding a strong and unwavering cultural worldview to cope with death awareness. The role of death-thoughts accessibility and religious attitudes following participants’ efforts to shore up their cultural worldview is discussed.
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Paridinova, Botagoz, Lazzat Sapartayeva, Nurgul Tungatova, Ardak Tulepbergenova, and Marzhan Kassymbekova. "Future Teachers’ Spiritual Worldview Formation Factors." Education Research International 2023 (April 24, 2023): 1–17. http://dx.doi.org/10.1155/2023/9972903.
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It is necessary to define factors that affect the process of shaping future teachers’ spiritual worldview. The knowledge factors influencing the formation of a spiritual worldview allow us to elicit the most effective ways and means to shape future teachers’ professional self-awareness. Therefore, this paper is devoted to studying factors that play an important role in future teachers’ spiritual worldview formation. Reflection determines the prerequisites and consequences of the future teachers’ spiritual worldview. It is noted that only a spiritually rich teacher can solve the problems of modern education. Eighteen factors for forming future teachers’ spiritual worldviews are revealed. The authors briefly describe the contributions of various scientific disciplines to this topic, which are widely used in modern science, especially pedagogical and psychological ones. The authors do not rely on any religious experience, aspects, or approaches. There can always be an influence of subjectivity and the prevalence of religious approaches over scientific concepts in such an approach. In conclusion, findings regarding the factors involved in forming future teachers’ spiritual worldviews are presented.
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Tremlett, Paul-François. "Forget worldviews: Towards a Deleuzian religious studies." Journal of the British Association for the Study of Religion (JBASR) 23 (November 11, 2022): 29. http://dx.doi.org/10.18792/jbasr.v23i0.55.
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In this essay I engage in a close analysis of three documents central to the push to place the worldview concept at the front and centre of Religious Studies in schools and universities - the 2018 Commission on Religious Education Report Religion and Worldviews: The Way Forward, Worldview: A Multidisciplinary Report(2020) and The Worldview Project: Discussion Papers (2020). I argue that the documents paint a picture of a subject caught between an objectivist account of a fixed field of really existing religions and a postmodern or Deleuzian mélange of lived interactions and flows. I advocate for a Deleuzian transformation of Religious Studies and the embrace of decolonisation and critical religious literacy, based in a vision of the study of religions as the study of relations and assemblages.
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Burlington, Gary. "God Makes a World of Difference: The Dialectic of Motivation and Meaning at the Creation of an African Theistic Worldview." Missiology: An International Review 36, no. 4 (October 2008): 435–45. http://dx.doi.org/10.1177/009182960803600403.
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Worldview as a way to understand Christianity (Naugel 2002) and competing accounts of reality (Sire 1997, 2004) focuses on cognitive, rational structures of meaning. But how are worldviews created? What is the relationship of cognition to historical contingency and psychological motivation? To answer these questions, I present original research on the thoughts of Emilio Mulolani Chishimba, founder of Zambia's Mutima Church, and view them through the lens of Charles W. Nuckolls' (1996) theory of culture and myth formation. Missiologists are better prepared to engage the world when they understand the nexus of factors that create specific worldviews.
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&NA;. "GENDER ROLES/WORLDVIEWS." Journal of Christian Nursing 10, no. 3 (1993): 42–45. http://dx.doi.org/10.1097/00005217-199310030-00012.
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Hewitt, Peter. "Language and Worldviews." Performance Research 21, no. 4 (July 3, 2016): 122–30. http://dx.doi.org/10.1080/13528165.2016.1192885.
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Ross, Donald G. "Two Medical Worldviews." Mayo Clinic Proceedings 89, no. 1 (January 2014): 137–38. http://dx.doi.org/10.1016/j.mayocp.2013.11.004.
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Biviano, Erin Lothes. "Worldviews on Fire." CrossCurrents 62, no. 4 (December 2012): 495–511. http://dx.doi.org/10.1111/cros.12005.
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