World View In Terms Research Articles

Who (What) Lies in the Tomb in the Middle English St. Erkenwald ?

Abstract: This article makes the case for an Anglo-Saxon cultural identity for the nameless man in the tomb in the Middle English St. Erkenwald on textual, hagiographic, historical, art historical, and literary grounds. The poem’s historical proem, akin to similar prologues in Middle English lives of pre-Conquest saints, evokes the negative stereotype of the primitive Saxon heathen popular in the post-Conquest era, which the remainder of the poem dispels. The incorrupt corpse and garments, in the guise of a king, signal two abiding markers of Anglo-Saxon sanctity that distinguish it from post-Conquest hagiography, while the body’s social role as a judge announces a primary arena of continuing authority of early English culture. The material culture of the tomb and robes bespeaks Anglo-Saxon design and the social and economic networks that facilitated these artforms. When revived, the body expresses an Anglo-Saxon worldview in terms of time, historical orientation, poetic sensibility, codes of reciprocity, spirituality, and life after death. The poem portrays a golden age of early English society and proposes its acceptance in the contemporary world of the poem.

Support for religious minorities' rights among (non)religious national majority group members: A motivational approach to worldviews

AbstractIncreasing religious diversity caused by immigration is often perceived as a threat to national majority members' (non)religious worldviews. However, defensive reactions to diversity are not inevitable. Building on the social identity approach and motivated identity construction theory, we argue that (non)religious worldviews that satisfy motivational needs may promote support for religious minorities' rights. We tested this hypothesis in a sample of 1,499 national majority group members in four countries with Christian traditions (Australia, Finland, Germany, and Norway). Participants reported their adherence to a (non)religious worldview in terms of their (dis)belief in God, and also the extent to which their worldview satisfied their needs for belonging, continuity, and meaning in life. The more religious worldview was perceived to satisfy these motives, the more religious majority group members supported religious minorities' rights. Worldview motive satisfaction was not associated with support for religious minorities' rights among the non‐religious. In addition, perceived diversity threat was associated with weaker support for minority rights, but again, this negative effect of threat was less evident among religious participants whose religious worldview satisfied their needs for belonging, continuity, and meaning. We conclude that communities based on a shared (religious) worldview should invest in fulfilling the motivational needs of their members, to foster interreligious solidarity. Please refer to the Supplementary Material section to find this article's Community and Social Impact Statement.

The Integration of Psychology & Christianity: A Domain-Based Approach

The Integration of Psychology & Christianity: A Domain-Based Approach

Looking From a Window: A Critical Analysis of the T'boli's Worldview Through their Oral Traditions

This study analyses a collective worldview through the values embodied in the oral traditions of the T'boli, an indigenous tribe in Lake Sebu, the Philippines. Utilising ethnographic method, data collection is made primarily through informants' in-depth interview and literary criticism of the oral traditions. The study records, transcribes, translates, codes and classifies the T'boli's oral traditions according to their genre. Framed under Carl Jung's Archetypal Criticism's perspective, it identifies T'boli's religious, human, and cultural values in the mythical characters and in the recurring motifs and themes of their oral traditions. The prominent motifs in T'boli's oral traditions are the controlling imageries of a deity and a body of water. The recurring didactic teachings in the themes are devotion, altruism, and deference. The embodied values are faithfulness, generosity and respect and obedience to authority. These values shape the T'boli's worldview in terms of their cultural and religious practices and traditions.

CRITICAL ANALYSIS OF THE PREVAILING WORLDVIEWS AND VALUE SYSTEMS IN RELATION TO HOW THEY ARE SHAPED BY CULTURE AND IDENTITY

Global leadership is one of the social issues in the contemporary business environment linked with worldviews and value systems. The term worldview encompasses a set of beliefs, values, and moral codes that influence various social aspects, including how to deal with issues in society and the interpretation of the role of individuals in society. This research examines both worldviews and value systems in the context of global leadership. In particular, the paper explores various types of worldviews, including relativism. The study also examines worldviews based on cultural theory. This theory identifies four idealized ways of viewing the world and hypothesizes that people are likely to draw from one of the four cosmologies when developing arguments and advocating for change. These worldviews are egalitarian, hierarchical, individualist, and fatalist. In terms of value systems, the paper explores the definition and characteristic of value systems. The research also explores two value systems: individualism and collectivism. Overall, the research demonstrates that managers cannot afford to ignore the significance of both worldviews and value systems in the current business environment.<p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0944/a.php" alt="Hit counter" /></p>

The return to worldview: Reflections from the UK

An exploration of the significance of the use of the term worldview in the recent report from the Commission on Religious Education (England).

ПОЕТИКА ОБРАЗНОЇ СИСТЕМИ В РОМАНІ ДЖ. ОРВЕЛЛА «СКОТОФЕРМА»

ХХ століття ознаменоване формуванням та становленням тоталітарних держав. Література зреагувала на це появою творів-антиутопій, які висвітлювали ознаки авторитаризму та розвінчували міф про створення ідеального суспільства. Зокрема тоталітарний режим Радянського Союзу викликав зацікавленість у англійського письменника Дж. Орвелла, який здійснив спробу проаналізувати теорію К. Маркса через призму організації життя тварин у сатиричному романі «Скотоферма». Мета статті полягає у тому, щоб дослідити особливості роману «Скотоферма» Дж. Орвелла на рівні різних типів образності та виокремити їхню специфіку функціонування, враховуючи авторське світобачення у критичному ставленні до соціально-політичних цілей та реальностей. У статті здійснено спробу розглянути поетику образності роману з урахуванням її типів: зоровий, слуховий, одоровий, смаковий і кінестетичний. Кожний тип образності потрібен для виокремлення певних рис головних героїв та їхнього відношення до подій з урахуванням авторського задуму. Зорові образи допомагають у створенні портретної характеристики головних героїв, за якою стають пізнаваними реальні історичні особи. Слухові образи доповнюють зовнішність героїв, актуалізуючи їхню справжню тваринну природу із зображенням причинно-наслідкових зв’язків між вчинками героїв та подіями. Одорові та смакові образи за своєю чисельністю поступаються вище означеним, проте слугують для передачі повноти картини зовнішнього та внутрішнього устрою ферми, висвітлюючи минулі та майбутні події, які охоплюють тваринне життя. Кінестетичні образи передають рухи, реакції тварин, які символізують їхнє ставлення до проголошення та створення республіки тварин та формують поведінкові моделі у тоталітарному режимі. Деякі типи образної системи помежовані один з одним, що, з одного боку, ускладнює їхню класифікацію, проте, з іншого – уможливлює створення повної картини твору з урахуванням авторського світобачення. Дж. Орвелл використовує різні типи образності для створення повноцінних образів персонажів, які знаходять порівняння із реальними історичними фігурами радянського суспільства, зображуючи їхні спільні зовнішні та поведінкові риси. Це сприяє формуванню і розвитку сюжету, який передає зміни, що відбулися в суспільстві в процесі встановлення тоталітарного режиму на території колишнього СРСР.

Worldview and the Construction of Economics: Secular and Islamic Tradition

Economics as a system of thought and body of knowledge is constructed based on certain philosophical foundations derived from a particular worldview. The term worldview, which originated from the German Weltanschauung (composed of Welt, ‘world’, and Anschauung, ‘view’ or ‘outlook’) refers to a world perception, or the concept and framework of ideas through which human interprets the human life and world. The term worldview, in general, refers to belief, doctrine, perspective and values in the sense that it supplies views, assumptions and images of how to perceive things. The worldview which is the perspective in understanding the existence and realities decorates the scientifc atmosphere, its direction as well as objectives. The worldview is also fundamental in supporting the development of a science and its progress. Mainstream economics is developed from the foundation of Secular Worldview which is characterized as materialist (excluding the metaphysics), reductionist (reducing the epistemological basis on positivism with atomistic perspective) and individualist (isolating individual from society). Islamic economics, on the other hand, is developed on the basis of Islamic worldview. The Islamic worldview is claimed to be more comprehensive, integrative and holistic in nature. This would make Islamic economics having a potential to answer the shortcoming found in conventional economics. The paper would explore the nature of worldview in Secular and Islamic tradition and its implications in developing discipline of economics and Islamic economics. The paper also seeks to develop some foundations for Islamic economics to be a distinct discipline.

On the Physics of the Shroud of Turin

Physicist, and founder of Shroud of Turin Research Project (STURP), John P. Jackson. has proposed that image features of Shroud of Turin were produced by radiation emanating from body in Shroud at moment of resurrection. To many, concept of resurrection is patently absurd, but it is argued here that any apparent absurdity is result of a conflict between this concept and a false world-view in terms of which resurrection contravenes physical laws. Jackson has proposed also that the Shroud image presents, if you will, some type of new physics that ultimately requires an extension or even revision of current concepts. The purpose of this note is to show that, if certain deep-rooted but inadequate concepts are extended and revised, we will be able to explain resurrection, and image on Shroud, in a way that coheres with both with biblical account of life of Yeshua ben Yosef (a.k.a. Jesus of Nazareth) and with science.

Conceptualization of the linguistic worldview in terms of the verbalization of concept “good”

The author analyzes the semantic structure of nominative units, which contributes to the establishment of deep patterns of interaction between the structures of consciousness and linguistic forms of man. Nominal capabilities of the linguistic worldview are realized through lexical and phraseological units. They can be subjected to conceptual analysis for the purpose of researching and modeling the content of the concept "of good".

African Adaptation Processes in English

The multilingual situation in Africa has led to the development of ‘hybrid’ languages in multi-lingual and multi-cultural situations. These hybrid languages are sometimes associated with urban youth born and bred in multicultural environments. In this category we place the Kenyan variety referred to as ‘Engsh’. We compared this hybrid urban language with Nigerian Pidgin English to establish whether there are any sociolinguistic similarities between the two African indigenized varieties of English. This entailed analyzing the grammar of the two varieties then scrutinizing the semantic shift processes to assess whether the languages express any African world view in terms of semantic interpretation. The significance of this study is to demonstrate the extent to which African speakers have adapted the grammar and lexicon of English (a former colonial language) to reflect their unique African speech styles and cultural experiences

Ethos, World-View, and the Analysis of Sacred Symbols

RELIGION is never merely metaphysics. For all peoples the forms, vehicles, and objects of worship are suffused with an aura of deep moral seriousness. The holy bears within it everywhere a sense of intrinsic obligation: it not only encourages devotion, it demands it; it not only induces intellectual assent, it enforces emotional commitment. Whether it be formulated as mana, as Brahma, or as the Holy Trinity, that which is set apart as more than mundane is inevitably considered to have far-reaching implications for the direction of human conduct. Never merely metaphysics, religion is never merely ethics either. The source of its moral vitality is conceived to lie in the fidelity with which it expresses the fundamental nature of reality. The powerfully coercive ought is felt to grow out of a comprehensive factual is, and in such a way religion grounds the most specific requirements of human action in the most general contexts of human existence. In recent anthropological discussion, the moral (and aesthetic) aspects of a given culture, the evaluative elements, have commonly been summed up in the term ethos, while the cognitive, existential aspects have been designated by the term world-view. A people's ethos is the tone, character, and quality of their life, its moral and aesthetic style and mood; it is the underlying attitude toward themselves and their world that life reflects. Their world-view is their picture of the way things, in sheer actuality are, their concept of nature, of self, of society. It contains their most comprehensive ideas

Religion of Old Turks

Nature is a source and the origin of the Turk worldview. Without changing natural events and their rhythm, it has become their cornerstone of philosophical thought and worldview. The creator of nature is believed to be “Tengri” (God) and respect to it was shown by taking care of nature. This process still exists in the traditions followed by many nations. Only “Tengri” (God) is believed to be alone, and for many other creations are believed to exist in pairs, so they created a coupled worldview. The present Turkish people call it “iki yildiz” (two stars), Mongolians call it “arga bilig”, and Kazakhs “amal-bilik”. Nomadic tribes created a dual worldview based on approaches and the system of abilities. The dual worldview of nomads differs from the European dual worldview in terms of its quality. In European comprehension, existence involved struggling with each other, and originally Turks believed that existence develops through support and intense connection of approach and abilities to each other.

A Three-Dimensional Concept of Worldview

Several Christian school associations and many Christian schools identify developing a Biblical worldview in their students as an essential component of their organizational mission, yet few report on their level of success. This study investigates the concept of worldview from an Evangelical Christian perspective. The first step in investigating worldview is to establish a working definition of the term worldview. A Biblical definition of worldview is a challenge since Scripture does not use the term, but various writers have defined the term with language that is Biblically relevant. This study used the definition of worldview as derived by James W. Sire in 2004 as the basis for a three-dimensional conception of worldview. The dimensions are propositional, behavioral, and heart-orientation.

Autonomous Muslim Region’s Level of Readiness on the Implementation of Islamic Accounting

Islamic Accounting is an alternative system designed to satisfy user’s need for information in accordance with Shari’ah or Islamic law. The study focused on determining the level of readiness on the implementation of Islamic Accounting in the Autonomous Region of Muslim Mindanao (ARMM), Philippines and its relationship to the extent of manifestation on the dimensions of Islamic Worldview. The researchers used the descriptive design with the questionnaire as tool for data gathering. The statistical techniques used were weighted mean and Pearson Correlation Coefficient. Dimensions of Islamic worldview in terms of unity, vicegerency, perfect state, justice, growth and purification, accountability, responsibility, equilibrium/balance and mutual consultation were all manifested to a high extent. On the other hand, the respondents’ readiness on the implementation of Islamic Accounting in terms of accounting objectives, socio-economic justice, truth and fairness, full disclosure, social responsibility, environmental reporting, value balance sheet, and increased Zakat responsibility was assessed to be at moderate level. And it was further revealed that a significant relationship exists between the extent of manifestation of Islamic worldview and the level of readiness particularly on the aspects of vicegerency, perfect state, responsibility, equilibrium and justice. Keywords - Islamic Accounting, Islamic Worldview, Level of Readiness, Implementation, Autonomous region in Muslim Mindanao.

Third parties belief in a just world and secondary victimization

This commentary focuses on how third parties impact the course of acts of revenge based on their world views, such as belief in a just world. Assuming this belief to be true, the following questions could be asked: (a) What are the consequences of a third party’s worldview in terms of secondary victimization? (b) Are bystanders actually aware of these consequences? (c) If so, then why do they let it happens?

Contestable beliefs in education: fairness and/or neutrality?

This article is the final paper in the symposium which took place at the British Educational Research Association conference in September 2011 and, subsequently, at the American Educational Research Association conference in April 2012, where my report Doing God in education was debated. It constitutes a response to the points made by the other four participants in the symposium. Doing God in education was a sustained critique of humanist responses to the place of religion in education as exemplified in publications emerging from the British Humanist Association. This article first defends, then develops that critique by responding to Richard Norman’s rejoinder, arguing that the root problem lies in humanist attachment to neutrality and its epistemological implications. The article then goes on to respond to Michael Hand’s criticisms of my use of the concept of worldview and his claim that I confuse this with conceptual schemes. Accepting that there is some substance in this criticism I offer a more precise understanding of my use of the term worldview. The article concludes with further reflections on the implications of my position for some current debates about religion and education.

Creating and (re)negotiating boundaries: representations as mediation in visually oriented multilingual Swedish school settings

This article brings together salient findings regarding communication and identity through studies of everyday social practices, studies of discourses about these practices and policy documents pertaining to special schools from previous and ongoing ethnographic projects based at the KKOM-DS (Communication, Culture and Diversity – Deaf Studies) research group in Sweden. Central findings regarding the complex nature of language usage in these ‘bilingual’ Swedish–Swedish Sign Language settings are highlighted and the key concept of different types of chaining is empirically explicated. The work presented here also takes its point of departure in how Self and Other are represented in everyday talk, in how the organisation of time and space and how the sociohistorical discourse about language, ‘bilingualism’ and identity in policy documents mediate a particular world view in terms of an ‘imagined and pure homogeneity’. Together, these two empirically grounded analyses highlight a tension between human beings' ways of being or their actions and orientations in social practices and human beings' ways of understanding and conceptualising bilingualism in educational settings. The empirical analyses suggest that understanding linguistic competencies and the organisation of the primary languages in the special schools, on the one hand, and human beings' use of both the languages, on the other hand, are very different phenomena.

Religion or Worldview: Enhancing Dialogue in the Public Square

Discussions involving religion’s place today in politics, the academy, the media, even in shaping public policy, in essence the public square, is not without its controversy, misunderstandings and challenges. At what point, however, does use of the term religion become counter-productive or serve to impede that discussion. At what point does its use limit our understanding of the variety of other beliefs and values equally at play in the public square? Might a more inclusive term, implemented at certain times and in certain situations, be more helpful in understanding the variety of beliefs, values and principles operating in the public square? This paper suggests that use of the term worldview, rather than exclusively religion, might enhance dialogue, broaden the discussion and expand the parameters to create a more level playing field, and to examine other perspectives which contrast or compete with religion in the public square.

World-views as the emergent property of human value systems

Weltanschauung was first used in English by William James in the middle of the nineteenth century. It means literally ‘world-perception’ and is often substituted by the more pronounceable term world-view. It is used by systems theorists to designate a particular stance or premise about the way we conceptualize our surroundings. It significantly affects our interpretation of situations but the essence of Weltanschauung appears insufficiently explored in systems theory. This paper examines the characteristics of personal and organizational value systems. It goes on using soft systems ideas to explore the proposition that world-views are the emergent property of human value systems. Copyright © 1999 John Wiley & Sons, Ltd.