Integrative Worldview Research Articles

Social-pedagogical aspects resocialization of pupils of the centers social-psychological rehabilitation of children

The article substantiates the notion of pedagogical support of resocialization of pupils of centers of social-psychological rehabilitation of children as a complex of pedagogical means, mechanisms and forms of their realization. This support favors the activation of own experience and potential of pupils. It also widens possibilities of the learning-upbringing system of centers of social-psychological rehabilitation of children for increasing the effectiveness of the process of pupils’ resocialization. There were characterized the components of the pedagogical support of the process of resocialization of pupils of centers (aim, principles, content, directions, mechanisms and forms of their realization). The aim of the pedagogical support of the process of resocialization of pupils of centers is to favor the overcoming of obstacles or lag in the process of children’s socialization using the complex of correcting-rehabilitating forms of the social-pedagogical work. There were determined the principles of the pedagogical support of resocialization of pupils of centers: the principle of purposefulness, reflexivity, partnership, subjectivity, synergy, unity of the learning, upbringing and correcting work at realizing resocialization tasks. There were separated the content directions of the pedagogical support: – formation and assimilation of democratic culture skills; – realization of civic duties; – taking of responsibility (for oneself, family, society); – formation of integral worldview; – mastering of social skills; – conscious choice of life strategies; – realization of rights, possibilities and motivation of the future social and professional development; – development of communication skills, communication culture; – development of self-cognition, self-appraisal, self-determination. There were determined the mechanisms of introduction of the pedagogical support of the process of resocialization of pupils of centers of social-psychological rehabilitation of children: – mechanism of favoring pupils’ participation in the process of resocialization; – mechanism of activation of the work of social teachers and psychologists of centers; – mechanism of involving, parents, persons, who replace them and tutors of pupils of centers to the cooperation in the direction of resocialization. The effectiveness of the elaborated pedagogical support of the process of recosialization of pupils of centers and forms of the social-pedagogical work with them was proved. There were presented the complex program of resocialization of pupils of centers “You are able to more!”, forms of the social-pedagogical work with parents (persons, who replace them) of pupils and specialists of centers of social-psychological rehabilitation of children (lecture, pedagogical seminar)

Preparing for the world of diverse worldviews: parental and school stakeholder views on integrative worldview education in a Finnish context

The aim of this paper is to explore integrative worldview education as a platform for learning from worldviews in a diverse cultural context. This is done by exploring integrative worldview education in a Finnish secondary school context by examining the views of school stakeholders. The stakeholders examined in this article consist of 174 parents of the pupils and a total of six teachers and head teachers from two different lower secondary schools in Helsinki. We use the concept of learning from worldviews to examine the possibilities of the integrative classroom to facilitate learning from both personal and organised worldviews. The results indicate that the stakeholders view integrative worldview education as an important tool for widening the worldview of the pupil. Although the stakeholders view the sensitivity of the teacher as paramount in teaching an integrative classroom, integrative worldview education is also seen as important in offering tools for forging mutual understandings in an ever more complex world of worldviews.

Thinking Poverty: Basic Codes

Abstract The present-day viewing of poverty in a predominantly economic perspective is neither “natural”, nor self-evident, nor the only possible viewpoint. The perception of poverty is always part of an integral worldview (Weltanschauung). This article aims to shed more light on some elements (basic codes) of a somewhat unconscious construction of the world, which predetermine various views on poverty in different societies and civilizations. Here the codes are thought of as the most general ways and modes of perception of social reality, and general strategies of behavior within that reality. These codes characterize the specific stances of practical subjects (individuals, groups or larger communities), stances that represent an alloy of perception and action. Two types of codes are distinguished: structural and formative (cultural, civilizational). The structural codes are only two in number: the dual and the hierarchic, while the formative specifically characterize an individual culture or civilization. The different types are reconstructed with reference to a number of historical studies. Among the formative codes, special attention is devoted to those specific for the Judaic, Christian, and Islamic civilizations.

Understanding public perceptions of biotechnology through the "Integrative Worldview Framework".

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.

A new tool to map the major worldviews in the Netherlands and USA, and explore how they relate to climate change

For addressing climate change, public support for changes in policy is needed, as well changes in individual lifestyles. Both of these appear to be intimately related with people’s worldviews. Understanding these worldviews is therefore essential. In order to research and ‘map’ them, we translated the theoretical ‘Integrative Worldview Framework’ (IWF) into an empirical, quantitative approach. We constructed a worldview-scale aiming to distinguish between four major worldviews – labeled traditional, modern, postmodern, and integrative – and explored their interface with opinions and behaviors with respect to climate change. The survey was conducted with representative samples of citizens in the Netherlands and the USA (n=527 and n=556). The hypothesized worldviews were found in the data with a reasonable degree of reliability, especially in the Dutch sample. We also found consistent relationships between these worldview-clusters and a range of opinions, political priorities, and behaviors. In both countries postmoderns and integratives displayed significantly more concern about climate change as well as more sustainable behaviors, compared with moderns and traditionals. The implications of these findings for environmental policy and social science are noteworthy.

Encountering Worldviews: Pupil Perspectives on Integrative Worldview Education in a Finnish Secondary School Context

ABSTRACTThe aim of this article is to explore pupils’ views on integrative worldview education that encompasses pupils from both religious and non-religious backgrounds.1 The research material consists of surveys (n = 174) and pupil interviews (n = 40), which are analyzed with a mixed methods approach. The theoretical basis of this study are the concepts of worldview, safe place, dialogue and lived religion. The results of this study indicate that pupils find the integrative religious education class a safe place to learn about worldviews and encounter others. This study suggests that the removal of pupils’ physical separation on the basis of worldview has a significant positive impact on the experiences of adolescents.

Scientific Atheism as a Cultural System

Olena Panych’s article «Scientific Atheism as a Cultural System» explores scientific atheism as a worldview and cultural system that were artificially constructed in the USSR in 1960s-80s. Panych argues that scientific atheism had its peculiar specific ethics, practices and discourse. Being essentially a propagandist paradigm aimed at negation of religion, scientific atheism also developed a positive program of the formation of integral worldview. The discourse of scientific atheism was focused on the construction of community that would be alternative to the religious one. In its peculiar way, scientific atheism asserted general collectivist values of the Soviet epoch.

Holistic scientifically artistic paradigm of education in society of knowledges

Human-center measuring of society education are required by claims of new holistic educational paradigm, which becomes the source of conceptual ideas on providing integral influence of education on intellectual and emotional and sensual spheres of personality with the purpose of its harmonious general and professional development, forming of integral worldview which consists of scientific and artistic worldviews, each of which is valuable

Rethinking Sustainable Development: Considering How Different Worldviews Envision “Development” and “Quality of Life”

The concept of sustainable development does not articulate what needs to be sustained, developed, or how, and is consequently intersubjective and intercultural. I therefore argue that it is essential to consider different worldviews when discussing sustainable development, and I offer broad, provisional suggestions as to how we can begin doing this. I first discuss how the notion of sustainable development at its heart is an attempt to unite conservation with growth. I then consider how different worldviews relate to this unitary ideal, by articulating how they envision “development” and “quality of life”. I do this by drawing on the Integrative Worldview Framework, which distinguishes between multiple, ideal-typical worldviews. However, I argue that more important than any typology of worldviews is the reflexive attitude a worldview-perspective supports. I conclude with implications for more reflexive and inclusive forms of policy-making, also in light of the to-be-formulated Sustainable Development Goals.

The Integrative Worldview and its Potential for Sustainable Societies

According to several authors, our contemporary cultural landscape is characterized by an emergent, integrative cultural movement and worldview, which attempts to reconcile rational thought and science with a spiritual sense of awe for the cosmos. This rational “cosmic piety” may hold important potentials for sustainable development. This study aims to generate insight into this worldview by qualitatively exploring it in in-depth interviews with twenty “integrative” environmental leaders. The results demonstrate that these individuals tend to: share an evolutionary/developmental, spiritual-unitive perspective on the nature of reality (ontology), hold a positive view on human nature as characterized by a vast, though generally unrealized, potential (anthropology), emphasize an internalization of authority, as well as an integration of multiple modes of knowing (epistemology), and engage in their sustainability-work from a spiritual foundation (axiology). The results also show how these premises logically flow forth in an imaginary of a more sustainable society, or a “sustainable social imaginary” (societal vision) which tends to be 1) positive; 2) emancipatory; 3) inclusive of post-rational ways of working/knowing; and 4) integrative/synthetic. The article concludes that this social imaginary may serve the important task of public communication and large-scale mobilization for sustainable solutions to our pressing, planetary issues.

Worldviews and Their Significance for the Global Sustainable Development Debate

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

Exploring worldviews and their relationships to sustainable lifestyles: Towards a new conceptual and methodological approach

In the global debate on sustainable development, there appears to be a growing recognition of the crucial importance of worldviews vis-à-vis the urgently needed transition to an ecological economy and society. This study therefore aims to support (survey) research exploring worldviews and their complex relationships to sustainable lifestyles. I do this by analyzing and critically challenging existing measures such as the New Environmental Paradigm, and by developing a new conceptual and methodological approach. First, a review of multiple survey-approaches, stemming from different disciplinary and theoretical traditions, is conducted. This results in a meta-analysis of their strengths and weaknesses. On this basis it is concluded that a more optimal approach should be comprehensive and systematic, measure structural worldview-beliefs, and be able to account for human and cultural development. Then, the Integrative Worldview Framework (IWF) is proposed in order to support such a systematic, comprehensive, structural, and dynamic operationalization of the worldview-construct. In this way, a conceptually and methodologically innovative approach to exploring worldviews and their relationship to sustainable behaviors is developed.

Emerging Worldviews: The Supplicate Order—Invocation of the Sacred

Approaches to supplication, such as faith and single-minded devotion to an ultimate value or deity, are proposed to constitute the human interface between the manifest and the unmanifest. A reciprocal, resonant interchange between the unmanifest and human summoning of the holy can bring the sacred to expression in cultural forms and personal experience. Addressing the boundaries between the human and the divine, this paper presents a cross-cultural model for spiritual supplication. This model utilizes the anthropological term ritual frame and provides an integrative worldview with which to examine the dynamics of sacred contact and invocation. This suggests that supplication is the universal and fundamental human orientation to invoke the reception of profound healings, as well as spiritual blessings, cross-cultural understandings and innumerable gifts of creativity.

Sustainability: The search for the integral worldview

The sustainability problem is described as a process of recurrent destabilization of societal value orientations or worldviews. These worldviews represent both value orientations with respect to ‘quality of life’ and mental maps about the surrounding world. The many different worldviews which shape society appear to be part of an overall integral worldview which can be deduced from societal enquiries and from the experiences of history and philosophy over many centuries. This integral worldview is defined by the vertical contrast between idealism and materialism and the horizontal contrast between uniformity and diversity. Due to a number of societal and psychological centrifugal forces, worldviews become one-sided and finally end in fundamentalist value orientations which are synonym with overshoot, collapse and crisis. Examples are religious fundamentalism and related wars, communism, nazism, the ecological crisis as well as the recent financial crisis.The solution to these sustainability problems has to be found in the timely recognition and compensation of the destabilizing centrifugal forces. The resulting integral worldview is synonym with ‘human dignity’. The thus defined time independent notion of human dignity defines a new ethical framework and solves the paradox between the needs of present and future generations in Brundtland's original definition of sustainable development.

The Monstrosity of Christ: Paradox or Dialectic? by Slavoj Žižek , John Milbank , Creston Davis (review)

[MWS 10.1 (2010) 121-137] ISSN 1470-8078 Book Reviews Slavoj liiek and John Milbank, The Monstrosity of Girist: Paradox or Dialectic? (ed. Creston Davis; Cambridge, Mass.: MIT Press, 2009), 312 pp. ISBN 978-0-262-01271-3. $27.95 and £19.95 (hbk). In The Monstrosity of Christ: Paradox or Dialectic? the Slovenian Marxist author Slavoj iiZek and the British Anglo-Catholic theologian John Milbank team up in an exchange on the meaning of Christian theological heritage for contemporary radical social and political causes. Èiiek kicks off with a chapter titled 'The Fear of Four Words: A Modest Plea for the Hegelian Reading of Christianity', to which Milbank replies with "The Double Glory, or Paradox versus Dialectics: On Not Quite Agree ing with Slavoj tiZek'. 2iZek gives a shorter concluding statement and the volume is helpfully introduced by a North American commentator, Creston Davis. Although the book has nothing to say about Max Weber, or even about sociology in any ordi nary sense (Weber is never mentioned in the volume, and neither is any other canon ical sociological figure, other than Comte), it deserves consideration in these pages, if only for how strikingly it testifies to Weber's ever recurring importance as a caution ary break on the free flights of fancy of contemporary 'neo-metaphysical' writing in current 'radical' religious social thought. Enfant terrible of the European left intelligentsia and doyen of an idiosyncratic blend of Marxist-Lacanian psychoanalytic cultural theory, 2iZek turns his hand here to an appraisal of the dialectically coded revolutionary message of Christian teaching—an interest also visible in some of iiiek's earlier books such as The Fragile Absolute (2000) or Tlw Ticklish Subject (1999). Close antecedents to 2izek's in some ways rather familiar line of argument in this text are perhaps Ernst Bloch's The Principle of Hope—theorizing the dialectical persistence of the Gospel in its a-theist sublation in revolutionary praxis—along with numerous other twentieth century heterodox Marxist sources, from the thought of figures such as Kautsky, Lukâcs, Horkheimer, Adorno and the young Kracauer to Latin American liberation theology of the 1970s. The difference in 2iZek's case is that at just the moment when one might have thought that all of this had been quietly laid to rest, dissipated by postmodern irony, cultural difference and the demise of Marxism as an integral worldview, it all seems to come back—with a twist. For 2iiek, the mendacity of contemporary liberal pluralist discourse in Western democracies and its refraction in contemporary bien-pensant academic postmodernism is reason enough for an adventure of return to the thought of a politico-metaphysical 'absolute' of some kind. Like the French left philosopher Alain Badiou, liiek is impatient with multiculturalist and value pluralist positions in contemporary commentary that invoke moral universals— such as human rights—while simultaneously abjuring any commitment to structural social transformation capable of realising such universals and instead retreating into various evasive epistemological disclaimers.© Max Weber Studies 2010, Global Policy Institute, London Metropolitan University, 31 Jewry Street, London, EC3N 2EY. 122 Max Weber Studies Pivotal for 2iZek's argument in his contribution to this book is Hegel's reference to the 'monstrosity' of God's appearance in the finite flesh of a human individual, Jesus Christ. "This is the monstrous [das Ungeheuere] whose necessity we have seen', wrote Hegel in the Lectures on the Philosophy of Religion (quoted by iiiek, p. 74). Ziiek reasons here that the historical 'death of God' along with everything evoked by this dictum—Nietzsche, secularization, atheism and the natural sciences, de transcendentalization, Weber's 'disenchantment', modernity — itself occu rs in the Crucifixion, in the dying of God on the Cross. Combining Meister Eckhart's and other medieval mystic visions of God's absolute self-sacrifice and self-extinction in the soul of man with Hegel's dialectical elaboration of God's sublation into Christ and Christ into the Holy Ghost qua 'World-Spirit', Ziiek holds that the revolution ary self-education of the collective human subject of world history is itself the working out of the process of divine self-negation in historical material division and multiplicity—in the 'non-All'. 'In the...

Tradicija kaip praeities ir dabarties dialogas

Socialinių mokslų (edukologijos) daktarėVilniaus universitetoFilosofijos fakultetoEdukologijos katedraUniversiteto g. 1/9, LT-01513 VilniusTel. (85) 266 76 25El paštas: irena.stonkuviene@fsf.vu.lt Straipsnio atspirties taškas – vieno žymiausių Lietuvos filosofų ir pedagogų Antano Maceinos 1934 metais išdėstytos mintys apie tautos praeitį, jos atgaivinimą ir pavertimą savastimi tautiniame auklėjime. Straipsnyje analizuojant, kokį atgarsį šios mintys randa XXI a. kontekste, aptariama tradicijos samprata kultūrologiniame ir edukologiniame diskurse, aprašomi pagrindiniai tradicijos perdavimo mechanizmai, išryškinamos kultūrinių tradicijų sąsajos su ugdymu, atskleidžiami kai kurie sunkumai, susiję su tradicijų perdavimu, perėmimu bei puoselėjimu mokykloje.

Theory of Integral Nursing

Anchored in one of the most dramatic social shifts in healthcare history, a Theory of Integral Nursing can inform and shape nursing practice, education, research and policy-local to global-to achieve a healthy world. A Theory of Integral Nursing, informed by integral theory, presents the philosophical foundation and application of an integral worldview and process. This theory also recognizes Florence Nightingale's philosophical foundation and legacy, healing and healing research, the meta-paradigm in a nursing theory (nurse, person(s), health and environment [society]), 6 patterns of knowing (personal, empirics, aesthetics, ethics, not knowing, sociopolitical), and other nonnursing theories.

Políticas educacionais, visões de mundo e a articulação em processos educativos

O trabalho teve como foco a discussão das políticas educacionais em educação ambiental e as visões de mundo com a finalidade de explicitar as implicações dessas em processos educativos. As visões de mundo são concebidas como macroestruturas epistemológicas, que compreendem um conjunto de valores, crenças, conceitos e formas de conhecimento que fundamentam as concepções e ações educativas. O trabalho apresenta, também, os componentes das visões de mundo e a maneira como esses se articulam em processos educativos. Esse aspecto é importante para se poder identificar as concepções de mundo subjacentes às práticas pedagógicas desenvolvidas pelas escolas. Na visão integrada de mundo, a problemática ambiental é entendida como decorrente do modelo de desenvolvimento social e das relações que os seres humanos estabelecem entre si e com o ambiente não humano. Considera-se, ainda, que a perspectiva relacional pode contribuir para uma mudança na atual abordagem da Educação Ambiental.

Integral metamap creates common language for urban change

PurposeAn integral metamap creates a common language to dynamically track values‐based urban change at multiple levels of scale: individual, organization, neighbourhood, city, bio‐region and nation.Design/methodology/approachIn a pilot project, using an ethnographic codebook, analysis of data collected from urban residents via telephone interviews, discloses diverse lenses, indicators and values at different levels of complexity. A four quadrant metamap of the data reveals the relationship between four sets of values: (subjective, intersubjective, objective and interobjective) at eight levels of complexity.FindingsA review of taxonomies of indicators shows how multiple existing data bases can be translated into a common integral map. The pilot project demonstrates how the four quadrant‐based analysis and feedback methodology creates vital signs monitors for what we value, want to change (stop or improve), and how we can develop processes to influence change.Research limitations/implicationsThe scope of application is global, and embedded in a paradigm shift to an integral worldview, implying users share that worldview. However, the methodology can be applied anywhere, on all scales.Practical implicationsConclusions show how metamapping research data, planning and management, contributes to improving choices, monitoring and influencing change and the quality of urban life.Originality/valueThis paper proposes a new integral common language to frame and track urban change.

The Promise of Integrative Biology: Resurrection of the Naturalist

Integrative biology has been practiced for a very long time; it is in our roots. Before agriculture, our ancestors depended on a fully integrated knowledge of their world to successfully hunt and gather. The development of agriculture was a natural consequence of such knowledge. Democritus and Aristotle championed observation and synthesis to provide an integrated world view that subsequently was subverted and mystified for nearly 2000 years. The giants who lead us through and out of the European renaissance—da Vinci, Gesner, Harvey, Ray, Malpighi, Leeuwenhoek, Hooke, Buffon, Linnaeus, Trembly, Lamarck, Cuvier, von Baer, and of course, Wallace and Darwin and their supporters, Huxley and Haeckel—all were integrative biologists, or in the terminology of the time, naturalists. By the end of the 19 th century, integrative biology, and indeed science and rational thinking, carried great promise for the 20 th century.