"Nietzsche is infuriatingly difficult to comprehend as he sets to tearing down every scaffold left from the old world. Beyond Good and Evil represents Nietzsche in his maturity, being written later in life. It is also some of his clearest writing since it is intentionally polemical. None of his writing is known particularly for its moderation, but Beyond Good and Evil is written as an assault on half-hearted philosophers who are still playing about with the old world. But he is (...) a particularly infuriating read for those who see the world as made and ruled by God. He is difficult to understand since he seeks to remove everything that makes such a world comprehensible. But to say this is simply to describe our age, and for this reason Nietzsche is valuable. But be warned, he will not be trifled with. Sit with him and listen as he seeks to remove every vestige of God from the world." The Worldview Guides from the Canon Classics Literature Series provide an aesthetic and thematic Christian perspective on the most definitive and daunting works of Western Literature. Each Worldview Guide presents the big picture (both the good and the bad) without neglecting the details. Each Worldview Guide is a friendly literary coach--and a treasure map, and a compass, and a key--to help teachers, parents, and students appreciate, critique, and begin to master the classics. The bite-size WGs are divided into these ten sections (with some variation due to genre): Introduction, The World Around, About the Author, What Other Notables Said, Structure and Audience, Worldview Analysis, Quotables, 21 Significant Questions & Answers, and Further Discussion & Review. (shrink)

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

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

The article attempts to define a worldview paradigm in the philosophy of H. Skovoroda. In historical and philosophical studies, there is a certain difference of opinion regarding the evaluation of the main provisions of the Ukrainian’s enlightener philosophy. Scientists emphasize the manifestations of pantheism, dualism, pluralism and mysticism in the work of H. Skovoroda. This is a palette of mutually exclusive definitions of the main philosophies of the thinker.The conducted critical analysis of the Skovoroda’s philosophical heritage allows us (...) to reveal the deistic direction of his worldview positions. However, compared to the conceptual presentation of deism by the founder of the French Enlightenment of the 18th century, F. Walter, the philosophical deistic positions of H. Skovoroda have their own characteristics. The deistic tendencies of Walter’s worldview are based on the principles of rationalism. They permeate the foundations of his theoretical and practical philosophy. The Ukrainian enlightener’s principle of deism is based on manifestations of the highest divine wisdom. They include rational forms of existence and knowledge, spiritual and practical, moral foundations of human existence. (shrink)

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

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

Volunteering in Ukraine is becoming an increasingly popular phenomenon that occupies an important place in the life of society. Many people choose volunteering as a way to help people in difficult life circumstances, as well as to develop their own personality and engage in active civic participation. As a significant social phenomenon, volunteering has its own ideological foundations that define its core values and principles. Volunteering is based on the desire to help people and nature regardless of their status, nationality, (...) religion, or political beliefs. The purpose of the study. The current study examines the ideological foundations of volunteering in Ukraine in wartime and their significance for volunteering, to study the practical experience of volunteers in Ukraine in 2014-2023, and to examine the peculiarities of the legal regulation of volunteering in Ukraine in wartime. Methods. Achieving the goal and objectives of the study was made possible by using a set of interrelated modern general scientific and special methods and approaches. The systematic approach made it possible to study volunteering as a holistic set of elements in the totality of the connections between them. Through the use of the method of systematization, the author provides a review of the legal framework for volunteering, factor analysis is used to determine the factors influencing the relationship between the state and society in the field of volunteering, and system analysis is used to assess the state of relations between the state and society in Ukraine at this stage through its quantitative indicators.Results. According to the study “Volunteer Movement in Ukraine”, prepared by GfK Ukraine on behalf of the UN in Ukraine, Ukrainian citizens pay great attention to the volunteer movement in the development of social processes: 62% recognize the role of volunteers in the changes in the last year; 85% believe that the volunteer movement helps strengthen peace; 81% tend to consider the volunteer movement an essential component of civil society. Regarding the legal regulation of volunteer activities in Ukraine, the Law of Ukraine “On Volunteer Activity” of April 19, 2011, No. 3236-VI was adopted in April 2011. The Law of Ukraine of 15.08.2022 No. 2519-IX On Amendments to the Law of Ukraine “On Volunteer Activity” on Support of Volunteer Activity regulates social relations related to volunteer activity in Ukraine. Discussion. One of the key principles of volunteering in Ukraine is selflessness and the ability to work in extreme conditions. Volunteers often work in difficult and dangerous conditions that require a high level of professionalism and skills. For many volunteers, the Ukrainian revolution of 2013-2014 and the events in eastern Ukraine were turning points that forced them to change their attitude to their own lives and start helping others. Ukrainian volunteers are an example of community and state cooperation that contributes to ensuring security and helping victims. They have shown that volunteering can be an effective tool in the fight against war and its consequences. Many volunteer organizations provided free medical care, took on the responsibility of supplying the military with necessary items and military equipment, organized the evacuation of people from the war zone, and provided psychological support to the military and their families. Conclusions.Volunteering in Ukraine is not a new phenomenon, but the war with Russia has become a catalyst for its development. This is a great example of how crises can encourage people to act together and interact to achieve a common goal. Volunteerism in Ukraine demonstrates the importance of spiritual unity and cooperation in difficult times, and is one of the most striking examples of civil society in action. The ideological principles of volunteering in Ukraine include non-profitability, openness, spirituality, and humanism, transparency and openness, security, and cooperation with government agencies and the military. The volunteer movement in Ukraine, especially in times of war, is an important factor in ensuring security and helping victims. Involvement of different groups of the population in volunteer activities, as well as cooperation with state and international structures, are important to ensure the effectiveness and success of volunteer activities. (shrink)

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

Intergenerational altruism is an important area of research to understand the impact of culture on economic outcomes. We hypothesize based on recent research about intergenerational altruism and tough love model that worldviews, religious beliefs, and people’s confidence about their worldviews affect intergenerational altruistic economic behaviour. We extend the research on the impact of worldviews on intergenerational altruism by focusing on Turkey. In the empirical analysis, we run probit regressions using data from a large national survey. We find that worldviews, (...) religiosity, and confidence of individuals about their worldviews impact on intergenerational altruistic economic behaviour in Turkey. (shrink)

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

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

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

The most public-facing forms of contemporary Darwinism happily promote its worldview ambitions. Popular works, by the likes of Richard Dawkins, deflect associations with eugenics and social Darwinism, but also extend the reach of Darwinism beyond biology into social policy, politics, and ethics. Critics of the enterprise fall into two categories. Advocates of Intelligent Design and secular philosophers (like Mary Midgley and Thomas Nagel) recognise it as a worldview and argue against its implications. Scholars in the rhetoric of science (...) or science communication, however, typically take the view that Darwinism isn't a worldview, but a scientific theory, which has been improperly embellished by some; they uphold the distinction between is and ought and argue that science is restricted to the former. This prompts an is–ought problem on another level. I catalogue the ways in which Darwinism plainly is a worldview and why commentators' beliefs that it ought not to be distorts their analysis. Hence, it is their own worldview that precludes them from accepting Darwinism's worldview implications. (shrink)

Worldview matters -- Introducing worldview -- What is worldview? -- The importance and impact of worldview -- Worldview analysis -- Contours of Christian worldview -- The narrative contours of a Christian worldview -- The propositional contours of a Christian worldview -- Testing a Christian worldview -- Analyzing worldviews -- Western philosophical alternatives -- Global religious alternatives -- Pursuing (and living) God's perspective in a pluralistic world.

The subject of this work is the worldview of subculture and its complex interaction with the elements and structure of these groups. To do this, various types of subcultures are analyzed in detail in order to identify their unique ideological features and characteristics. The main purpose of the research is to find links between the worldview of subcultures and their structural elements, as well as to understand the impact of these links on socio-cultural processes. By analyzing these issues, (...) the study seeks to expand our understanding of subcultural dynamics and their place in the modern sociocultural context. The results of this work can be useful for further research in the field of anthropology, sociology, cultural studies, as well as for the development of practical strategies for managing and supporting subcultural communities. To achieve the goals of the study, an anthropological analysis of subcultures is used, which includes an analysis of synchronous and diachronic aspects of the subcultural worldview, as well as comparative analysis. The scientific novelty of this work is manifested in a deep and comprehensive analysis of the diversity of types of worldview representation in various subcultures and their impact on a wide range of socio-cultural processes. The analysis presented in the study reveals unique aspects of the subcultural worldview and its diverse manifestations, which not only contributes to a deeper understanding of the socio-cultural dynamics of modern society, but also expands our knowledge of the mechanisms of formation and functioning of subcultural communities. The conclusions of this work are important both for academic research in the field of anthropology and sociology, and for practical applications, for example, those aimed at effective management and support of subcultural groups in modern society, including the development of policies and programs that promote inclusivity, cultural diversity and socio-cultural harmony. (shrink)

David Naugle’s book, Worldview: The History of a Concept, offers a comprehensive, interdisciplinary history and analysis of the concept of worldview from an Evangelical Reformed perspective with the aim of converting it to Christian use-specifically, to disabuse it from association with historicisnl, relativism, and anti-realism. Despite his theological agenda, his wide ranging discussion provides good food for thought to anyone interested in the nature, history, and developnlent of the concept of worldview and the problems of historicism, (...) relativism, and anti-realism. While his account of Polanyi’s understanding of worldview in connection vvith the natural sciences is sympathetic and sound, he does not draw as fully as he could have on the resources of Polanyi’s thought in developing his own more general understanding of worldview. (shrink)

From Dr. Littlejohn's guide: "You'd never know Athens was locked in a life-or-death struggle from the tranquil and leisurely philosophical discussion that unfolds through the pages of the Republic...Plato's masterpiece continues to inform our questions and our thinking when it comes to being, truth, beauty, goodness, justice, community, the soul, and more." The Worldview Guides from the Canon Classics Literature Series provide an aesthetic and thematic Christian perspective on the most definitive and daunting works of Western Literature. Each (...) class='Hi'>Worldview Guide presents the big picture (both the good and the bad) without neglecting the details. Each Worldview Guide is a friendly literary coach -- and a treasure map, and a compass, and a key -- to help teachers, parents, and students appreciate, critique, and begin to master the classics. The bite-size WGs are divided into these ten sections (with some variation due to genre): Introduction, The World Around, About the Author, What Other Notables Said, Setting, Characters, & Argument, Worldview Analysis, Quotables, 21 Significant Questions & Answers, Further Discussion & Review, and instructions for how to take the Classics Quiz. (shrink)

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

Some notable scholars argue that traditional African worldview is a backward-looking belief system that proves to be irreconcilable with mainstream science. The contention is such that unlike the principles of mainstream science which demystifies our understanding of the universe through the search for discoverable laws of nature, traditional African worldview rather mystifies the nature of our universe by rendering explanations based on metaphysical belief systems. Using the method of concept analysis, we argue, however, that the salient advances (...) in mainstream science provide a sufficient ground to challenge what we consider to be a mischaracterization of African worldview. We do so by showing that the sound interpretations of salient developments in mainstream science demonstrate appreciable compatibility with the African worldview. Therefore, because there is no contradiction but diversity emanating from cultural differences, the claim of backwardness relative to African worldview is without merit. (shrink)

Every clinical ethics consultant, no matter their own spirituality, will meet patients, families, and healthcare professionals whose spiritualities anchor their moral worldviews. How might ethicists respond to those who rely on spirituality when making medical decisions? And further, should ethicists incorporate their own spiritual commitments into their clinical analyses and recommendations? These questions prompt reflection on foundational issues in the philosophy of medicine, political and moral theory, and methods of proper clinical ethics consultation. Rather than attempting to offer definitive answers (...) to these questions, this essay prompts readers to consider their own answers to these questions. Specifically, it offers a taxonomic analysis of six (6) distinct responses: assessment, delegation, examination, translation, incorporation, and assertion. Furthermore, this essay describes the role of the ethicist’s own spiritual commitments during the responses. Each section also names several strengths and weaknesses that ethicists ought to consider when evaluating the purpose and scope of each response. This paper prompts readers to consider circumstances under which they might promote, critique, or incorporate spiritual worldviews—their own and those of their patients—when offering clinical analyses and recommendations. (shrink)

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

How does one committed to the claims of Christ and a biblical story of redemption live Christianly and navigate the competing worldviews encountered in everyday medical practice? Adopting the practical conceptual framework promoted by Reformed Christian philosopher and theologian Albert Wolters, we argue for an all-encompassing biblical understanding of God’s cosmic redemption plan for the entire creation order in contrast to a more typical sacred/secular duality. We then apply the concepts of structure and direction, drawn from a pretheological understanding of (...) human life drawn from the Scripture, to a semi-fictional case study in discerning Christian faithfulness in everyday mundane aspects of medicine. Our subsequent analysis seeks to render an interpretation of what it means to live life consistent with that worldview when confronted with challenges like those presented in the case. (shrink)

Africa is the most vulnerable region of the world due to anthropogenic climate change challenges on account of dependence on nature for the sustenance of agriculture as her main source of income, high level of poverty, and low level of literacy. Climate change adaptation involves strategies of adjusting to the negative effects of climate change, while climate change mitigation involves techniques that help to reduce production of greenhouse gases through burning fossil fuels. The African worldview from the frontier of (...) Nigerian epistemological and ontological perspectives as it finds expression in climate change adaptation and mitigation is built on the foundations of its relationship with nature, traditional religion and belief systems, agricultural practices, and some other day-to-day practices. Worldview analysis of the contemporary Nigerian has been conducted and classified into Original African, Westernized African, and Little Here-and-There African, a paradigm existing in Nigerians irrespective of level of Western education. What will be the fate of the younger Nigerian climate scientist in a globalized and technologically competitive world? This question gives rise to further discussion on the principles and application of the theory of Culturo-Techno-Contextual Approach as postulated by Peter A. Okebukola and applied to creating an environment for meaningful learning on climate change adaptation and mitigation for the future generations of Nigerians. (shrink)

The tendency of individuals to protect their own worldview by rejecting information and phenomena that cannot be reconciled with it is a significant issue in today’s polarised society. This paper aims to gain a deeper insight into this tendency towards exclusion and the impact it has on worldview by examining a particular interpretation of worldview developed in the late 1930s by Martin Heidegger. It is a radical account that portrays a highly restrictive and extremely closed-off model of (...) worldview, within which exclusion plays a key role. The impact of this exclusion on the nature and shape of worldview is explored by analysing worldview from three distinct perspectives focusing on (1) its appearance, marked by freedom and safety, (2) its inner dynamic, marked by absolute control, and (3) its affective background, marked by frantic struggle and dread. The analysis reveals a dread-fuelled, highly reactionary, and thus extremely fragile structure that is fundamentally shaped by the endless effort to conceal the exclusion on which it is built, resulting in a complete inability to engage with that which is excluded without severely endangering the very existence of that worldview. (shrink)

The goal of this article is twofold. First, it aims at sketching the outlines of material hermeneutics as a three-level analysis of technological artefacts. In the first section, we introduce Erwin Panofsky’s three levels of interpretation of an artwork, and we propose to import this approach in the field of philosophy of technology. Second, the rest of the article focuses on the third level, with a specific attention towards big data and algorithms of artificial intelligence. The thesis is that (...) these new technologies are not only radically transforming our interactions with the world, or our modes of production and consumption, but also our worldview. In the second section, we rely on Panofsky’s Gothic Architecture and Scholasticism to describe the Scholastic “mental habit” or worldview and its principles. In the third section, we confront this worldview with the mechanistic and informationistic worldviews. Our contribution consists in arguing that (1) despite the differences, the Scholastic, mechanistic, and informationistic worldviews are part of the same logical and causal order that dominated Western epistemology, and (2) today we are facing the appearance of a new worldview that we call “data worldview”. Examples from design, architecture, and visualization of knowledge will be set all along the article. (shrink)

This book explores the value impact that theist and other worldviews have on our world and its inhabitants. Providing an extended defense of anti-theism - the view that God’s existence would (or does) actually make the world worse in certain respects - Lougheed explores God’s impact on a broad range of concepts including privacy, understanding, dignity, and sacrifice. The second half of the book is dedicated to the expansion of the current debate beyond monotheism and naturalism, providing an analysis (...) of the axiological status of other worldviews such as pantheism, ultimism, and Buddhism. -/- A lucid exploration of contemporary and relevant questions about the value impact of God’s existence, this book is an invaluable resource for scholars interested in axiological questions in the philosophy of religion. (shrink)

The article presents a portrait and analysis of the existential-psychocultural situation in postmodern Sweden. Drawing from recent research exploring psychology of religion and existential worldviews, and the Swedish findings from the international World Values Survey, an argument is made for thinking about existential function and dysfunction as public health issues. This is portrayed against the background of Sweden as one of the most secularized countries and simultaneously a country with one of the most encompassing welfare systems. Psychology of religion's (...) updated role here would be to take responsibility for identifying and assessing the categories of function and dysfunction for an existential public health system. This role would also include the planning of policy for societal existential wellbeing, as well as planning prevention and intervention efforts for avoiding existential epidemiology. This new role fits well with public health's third revolution agenda focusing on health, wellbeing and quality of life. (shrink)

One of the most noticeable features of the book of Revelation is the ubiquity of arithmetic in the text. In this article, I survey the arithmetical functions found in the text (not only numbers but functions such as multiplication and applied mathematics, such as measurements), and note some patterns in John’s use of numbers. Then the article explores precedents in the Hebrew Scriptures, Hellenistic culture (including astrology) and Jewish apocalyptic literature. I argue rhetorical criticism helps us identify what John is (...) trying to do with his apocalyptic arithmetic. I draw on theological analysis, literary analysis (particularly the “writerly” nature of the text with its missing pieces for the audience to fill in) and especially intertextuality to understand his rhetorical strategy. I discuss various numbers but focus especially on ten and two passages (Rev 14:20 and 12:1-6) as examples of John’s use of numbers and arithmetical functions. I conclude that John uses arithmetic to support his Christocentric narrative and worldview in addressing his Jewish and Greek audience. (shrink)

One of the most noticeable features of the book of Revelation is the ubiquity of arithmetic in the text. In this article, I survey the arithmetical functions found in the text (not only numbers but functions such as multiplication and applied mathematics, such as measurements), and note some patterns in John’s use of numbers. Then the article explores precedents in the Hebrew Scriptures, Hellenistic culture (including astrology) and Jewish apocalyptic literature. I argue rhetorical criticism helps us identify what John is (...) trying to do with his apocalyptic arithmetic. I draw on theological analysis, literary analysis (particularly the “writerly” nature of the text with its missing pieces for the audience to fill in) and especially intertextuality to understand his rhetorical strategy. I discuss various numbers but focus especially on ten and two passages (Rev 14:20 and 12:1-6) as examples of John’s use of numbers and arithmetical functions. I conclude that John uses arithmetic to support his Christocentric narrative and worldview in addressing his Jewish and Greek audience. (shrink)

Ethical reasoning is an integral part of the work of a clinical ethics consultant. Ethical reasoning has a close relationship with an individual’s beliefs and values, which, for religious adherents, are likely to be tightly connected with their spiritual perspectives. As a result, for individuals who identify with a religious tradition, the process of thinking through ethical questions is likely to be influenced by their religious worldview. The connection between ethical reasoning and one’s spiritual perspective raises questions about the (...) role that CECs’ personal religious worldviews should play in their professional lives and their consultative work. This paper offers numerous arguments critiquing the inclusion of a consultant’s own spiritual perspective in her work and has identified only limited circumstances under which such inclusion might be permissible. In particular, these arguments lead to the conclusion that a CEC’s personal beliefs should never influence her ethical analysis or development of a recommendation. Further, religious appeals should not be used in communication during decision-making conversations other than to describe the patient or surrogate’s stated perspective. There may be limited cases in which a CEC may share her spiritual worldview with a patient with the intent of building a collaborative relationship, but such situations should be approached with extreme caution. (shrink)

The article deals with the issues of comparing the teachings of Tolstoy and Lao-zi according to the criterion of palingenesis, which is the basis for the construction of the entire ideological corpus of the most important treatise of Taoism “Tao de jing”. Lao-zi formulated the lapidary formula of palingenesis in the fortieth zhang of this treatise, recreating a picture of the harmonization of the Middle Kingdom, arguing that return is the movement of the Tao, and weakening is the action of (...) the Tao. The principle of palingenesis is one of the fundamental principles for which Tolstoy uses Christological vocabulary, and Lao-zi uses embryological vocabulary. The choice of the palingenesis criterion for comparative analysis of the teachings is due to the fact that the latter works as an immutable law when setting the task of recreating harmony in social chaos. Based on the assessments of the content of the zhangs of the “Tao de jing” canon, a representative line of palingenesis elements is built: the category of knowledge/truth; the category of ignorance; the category of simplicity; the category of naturalness; the category of “baby”; the category of non-action; the category of nonviolence. The principles of Taoism are not expressed by Tolstoy with a research sequence in logical definitions, but appear as categories and trends, working in the worldview of the Yasnaya Polyana sage. In the works “What is my faith?”, “Sayings of the Chinese sage Lao-Tse”, “Non-doing”, Tolstoy's teaching is presented in its entirety and is therefore convenient for comparison with the Taoist classics. It is noted that Tolstoy's conceptual idea is based on the desire to convert people to the good - unity with all people. This orientation towards the good is nothing else than the return to man of his original nature, on the way to which the principle of palingenesis associated with the boycott of the civilization of violence is realized. The conducted research has shown that in the teachings of Lao-zi and Tolstoy, which record the experience of theoretical exploration of the world, the categories of palingenesis are common to the Russian and Chinese spirit. (shrink)

Over the past thirty years, academic dialogues on the relationships between the sciences and religions have flourished, albeit primarily within Judeo-Christian historical, theological and philosophical contexts. Can a Hindu tradition be brought into this dialogue? The Bhagavata Purana is one of the most well-known sacred texts of India, and biology, Darwinism in particular, has become one of the most spirited areas of the science and religion dialogue in academia, as well as in the popular media. This thesis examines the possibility, (...) scope and foundational topics involved in a dialogue between Vaisnava-Hindu theology as found in the Bhāgavata, and the theoretical, philosophical and theological issues surrounding contemporary biology. To examine the possibility and scope of a Bhāgavata-science dialogue, I focus on the theological, ontological, epistemological and teleological presuppositions that each tradition bring to the study of nature, outlining the similarities and differences in their approaches. I establish the grounds for further discussion through a comparative analysis of terms such as "consciousness," "knowledge" and "goal of knowledge" as they appear in the Bhagavata and noteworthy Darwinian texts. My argument is that although prima facie the two traditions appear different in their philosophical, scientific and theological approaches, there are a number of areas of common interest and parallels, especially in their epistemologies and teleologies. In the case of genuine differences, such as their views on the ontology of consciousness, I demonstrate the possibility of reconciliation. Clarifying the conceptual differences, establishing parallels and demonstrating areas of common interests opens the possibility and widens the scope for further dialogue. (shrink)

This article aims at an active dialogue between Ulrich Beck and East Asia with respect to cosmopolitan imagination. Beck’s cosmopolitan sociology requires a reflective cosmopolitan publicness to cope with various kinds of global risks. We therefore extract three different layers of publicness from neo-Confucianism – survival-oriented, deliberative, and ecological – and argue that Beck’s cosmopolitan vision can be better conceptualized when properly linked to, or founded upon, the Tianxiaweigong normative potentials of neo-Confucianism. In so doing our intention is to make (...) Beck’s implicit sensibilities and the implicit Asian orientations explicit, as a double process of cosmopolitan self-reflection and dialogue. We also draw attention to the analysis of the cosmopolitan actor in East Asia. Finally, we note that the cosmopolitan future of East Asia still remains uncertain and that reconciling global risk politics, national interests and cosmopolitan morality presents a big challenge to second modern transformation. (shrink)

What role does language play in the process of building worldviews? To address this question, in the first section of this paper we will clarify what we mean by worldviews and how they differ, in our perspective, from cosmovisions. In a nutshell, we define worldviews as the biological interpretations agents create of the world around them and cosmovision the more general cultural-based reflections on it. After presenting our definition for worldview, we will also present the multi-shaped viewpoint that frames (...) our analysis, adopting three concepts that can help us explain how agents construct and develop their worldviews: saliences, pregnances, and abduction. While the notions of saliences and pregnances will explain how agents recognize anomalies in their worldview, the concept of abduction will help us discuss how they can learn to approach, explain, and use these anomalies to get new skills and abilities. This other point will lead us to discuss the role of language in this process, which will be describe as an artifact that permits the agent to use abduction to “normalize” and exploit anomalies, being now the ultimate artifact to build, develop, and update their worldviews. (shrink)

In this paper the author discloses the concept of a worldview and clarifies it’s meaning for humans from the Ukrainian representatives’ the Lviv-Warsaw School (LWS) (1895-1939) point of view. The subject of the article is determined on the one hand by the contemporary “battle for the philosophy” in Ukraine and on the other hand – by the attention of the LWS philosophers to the question of the essence of the worldview, caused by positivism that denied autonomy and peculiarity (...) of man’s spiritual world and defined metaphysics as “conceptual poetry” or religious faith. The analysis of philosophical-pedagogical reflections on the worldview by Ilarion Sventsitskyi, Havryil Kostelnyk, Stepan Baley, Yakym Yarema, Oleksandr Kulchytskyi has been done in the paper. At the same time, a comparative analysis with the views of the Polish representatives of the LWS on the same topic, namely, with the views of Kazimierz Twardowsky, Yan Lukasevich and Tadeusz Kotarbinsky was conducted. It was found that the Ukrainian LWS representatives’ “worldview” is man’s desperate impulse to embrace the world as a whole. The worldview is person’s step to the highest living goods: wisdom and happiness. Such LWS philosophers’ approach to the essence of the worldview is based on a natural impulse of an unselfish desire to know the mystery of the world. Therefore, every human being has the ability to reflect the world in his/her own “I”. Special attention is paid to the fact that the representatives of the LWS defined the “worldview” as independent and autonomous. And only under such circumstances it can guarantee to a person cognition of the truth and creating the moral ideal. That, according to the Ukrainian scientists, can be promoted by acquaintance with the history of worldviews – metaphysics. This, in turn, leads to the interest of the general public, as well as its introduction into the curricula of secondary and higher schools. Undoubtedly, this involves a well-balanced approach to its study, which does not include learning other people’s views on the world, but promoting the design of their own. (shrink)

With the analysis of the scattering ashes in a Norwegian context as its point of departure, the article sets out to explore ash scattering and how it relates to the governance of deathscape and religion/worldview in the public space. Referring to ethnographic study, the focus is on the bereaved and the deceased in the governance process for ash scattering and on critically rethinking the governance of ash scattering from the private actors’ experiences. I argue that ash scattering is (...) in the process of establishing a spatial ritual institution, deregulated vis-à-vis organized religion/worldview, which, on the one hand, opens up the possibility for the privatization of death and provides ideals of individuality, privacy and discretion, and, on the other hand, this takes place paradoxically not in private but rather within public space. (shrink)

The present era of biological annihilation lends significant urgency to the need to radically reconfigure human-animal-nature relations along more ethical lines and sustainable trajectories. This article engages with largely post-humanist scholarship to offer up an in-depth qualitative analysis of a set of semi-structured interviews, conducted in August 2017-2018 with 26 radical environmental activists (REAs) from a variety of movements. These activists are posited as contemporary manifestations of the 'post-anthropocentric paradigm shifts' that challenge traditional notions of human separateness from - (...) and superiority to - the nonhuman world. However, despite being broadly categorised as post-humanist or post-anthropocentric in their efforts to deconstruct hierarchical and dualistic constructions of the human-animal-nature relationship, considerable variations abound in terms of who and what REAs value and on what basis. The article concludes with a brief discussion of the nature of REAs' post-anthropocentric sensibilities and mobilisations, and considers implications for the development of more ethical modes of human-animal-nature relationality that value and respect the irreducible alterity of nonhuman others. (shrink)

This study investigates the processes involved in the shaping of a society's economic ethos. The discussion of ethics and economics has a very long history across multiple disciplines. The founder of modern economics, Adam Smith, likewise had a keen interest in this topic. However, with the development of economic science, scholarly assessment has shifted toward positive analysis while normative analysis has been left mainly to philosophers. By utilizing the newly developed morality of profit-making scale, the authors sought to (...) understand how respondents' economic ethical worldview shifts over time. Specifically, we theorized that the news media's copious negative coverage of the gasoline price crisis of 2006 would significandy impact individuals' MPM worldview. The results show that respondents' explicit attitudes toward MPM were significantly impacted. However, respondents' more deeply held, implicit economic ethical worldview was only slightly impacted. The authors argue that only patient, long-term explanation and argumentation can permanently affect a society's economic ethos. Implications and future research directions for business researchers are oudined. (shrink)

_The purpose_ of this study is the reflection on ways of philosophical legitimation for the "Self-made-man" idea in the worldview of the Renaissance and Reformation. _Theoretical basis._ Historical, comparative, and hermeneutic methods became the basis for this. The study is based on the works of Nicholas of Cusa, G. Pico della Mirandola, N. Machiavelli, M. Montaigne, E. Roterodamus, M. Luther, J. Calvin together with modern researchers of this period. _Originality._ The analysis allows us to come to the conclusion (...) that casts doubt on the still widespread belief according to which the emergence of the "Self-made-man" idea is localized by the process of forming the American cultural code and the ideological heritage of Benjamin Franklin. It is highlighted that the formation of this idea is the result of a long process that originated in the ancient world and gains a special impetus in the Renaissance and Reformation. Precisely in the cultural context of the latter, the ancient intention to recognize the individual’s right to self-determination and self-government, which in the depths of Christian theology acquires only a potentially universal character, becomes not only acceptable but also, in the context of Protestantism worldview, the only admissible, in fact, individual’s obligatory life guidelines. _Conclusions._ Humanistic and reformation thoughts quite naturally led to further ideological legitimation of the person’s idea of who is creating oneself. This legitimation was during the complex interaction of numerous factors of culture in the Late Middle Ages, as well as ideas and intentions inherited from Antiquity. Key among them was the gradual formation of a new social order, in essence, indifferent to paternalistic rudiments, together with the ethics of Protestantism corresponding to it. The latter does not only legalize but, de facto, sacralizes the individual’s reorientation from hopes for the synergy of God’s grace and own free will in personal salvation, toward the self-reliance and personal efforts, awareness of personal responsibility for the own fate as key principles of the "Self-made-man" concept. (shrink)

Purpose. The study is aimed at considering self-reflection through an analysis of the features of internal dialogue in ancient texts in order to identify signs of human’s mythological and philosophical thinking. Theoretical basis of the work is the contemplation of a person’s self-reflection in the context of his internal dialogue, through which his own human existence, his subjective and creative comprehension of the world manifest. New meanings are created and shared with others in this mental space, in particular, in (...) crisis periods of personal and social life. Therefore, the ancient Egyptian vision of man’s nature, consciousnesses and dialogism of the Self is viewed through the prism of modern philosophical concepts and as the basis for the emergence of a philosophical worldview itself. Originality. The analysis from the viewpoint of the philosophical anthropology in the text "The Dispute of a Man with His Ba" showed the opportunity of considering it not only in the context of internal dialogue, but also as a confirmed internal dialogue, which expresses itself in external speech. Comparing the mythical thinking of a man in his cohesiveness with others and the philosophical thinking of a dialogical Self, the authors come to the conclusion that it is necessary to distinguish between internal dialogues with oneself and with the introjects of others, which can be either Double or Interlocutor. It has been revealed that internal dialogues in ancient times played an important role both in structuring social chaos and in overcoming personal crisis states. This is precisely from such self-reflection that philosophy emerges as a certain discourse and a new type of thinking. Conclusions. The analysis of the text "The Dispute of a Man with His Ba" speaks about the emergence of philosophical discourse in the XXII-XXI centuries BC, on the basis of which we can conclude concerning the earlier, in comparison with K. Jaspers’s definition, the transition of mankind from the cognitive revolution to a new phase of the development. (shrink)

Times of uncertainty and fear were brought on by Covid-19. The ongoing pandemic is a fruitful ground for fake news, as citizens try to find explanations that fit into their worldviews. This process polarizes society and creates echo chambers amplified by recommender systems. Our main goal is to detect anti-vaxxer echo chambers in Serbia by analyzing online reactions to the recent detention of prominent anti-vaxxer Dr. Jovana Stojkovic. A content analysis of online comments is deployed in anti-regime left-leaning, anti-regime (...) right-leaning, and pro-government media to explore attitudes towards a vaccination conspiracy theory, police action towards anti-vaxxers, and the government crisis response team. We clearly identify the anti-vaccine echo chamber among commentators of anti-regime right-leaning media (YouTube podcasts). Additionally, we describe attitudes expressed around issues related to vaccination. Limitations and implications for future research are discussed. (shrink)

The era in which Abū Naṣr al-Fārābī emerged as a canonical scientist significantly contributed to his education and shaped his scientific worldview. The formation of al-Farabi’s spiritual worldview and his ideas is directly associated with embracing the ancient philosophical tradition, more precisely, Aristotle’s philosophy and logic. The focus of the article is alFarabi’s analysis of Aristotle’s principles in the study of logic and their further development. Al-Farabi’s worldwide reputation as the Second Teacher after Aristotle, the First Teacher, (...) in the East is directly rooted in his mastery and advancement of the science of logic. In simple terms, the philosopher states that logic leads a person to a straight path to being capable of radically discerning between good and bad, truth and lies, and honesty and deceit. This, in turn, steers humanity away from succumbing to mistakes or getting into trouble. Al-Farabi constructs a comprehensive scientific analysis of the socio-cultural foundations of Aristotle’s doctrine of logic and the ability to adapt it in his unique way to society. The study of the theoretical basis of al-Farabi’s teachings on logic and its significance involves employing hermeneutic, comparative, and stylistic methods in the research of the texts. (shrink)

Sanitary engineering is burdened by several challenges that attract bioethical attention: there are many ambiguities regarding the definition of the profession; its methodology seems to be a combination of several approaches from different sciences; and it often appears to be an amalgam of different disciplines. We argue that the bioethical perspective helps to show that these features can be taken as a stimulating challenge. Moreover, bioethics may illuminate how these features can become an asset to sanitary engineering in light of (...) the growing need for holistic approaches. First, we present a bioethical analysis of the aforementioned features as a useful way to clarify and strengthen the identity of the profession. Second, we argue that professional ethics have received the least attention, but are crucial to giving the profession stronger independence and professional identity and to creating a unique worldview at the crossroads of environmental and public health ethics. Finally, we propose a general framework of sound professional ethics of sanitary engineering as a necessary step towards rethinking the core values of the profession, clearly articulating a genuine professional ethic, and reforming educational politics related to professional education. (shrink)

This paper uses the concept of causal stories to explore how death, sickness and misfortune lead to accusations of sorcery or witchcraft. Based on empirical research in Papua New Guinea, we propose a new analytical framework that shows how negative events may trigger particular narratives about the use of the supernatural by individuals and groups. These narratives then direct considerations about the cause of the misfortune, the agent who can heal it, and the appropriate response from those affected by the (...) misfortune. We also categorise the factors that attract people towards magical causal narratives or towards competing non-magical causal narratives. We situate our analysis within a context of worldview pluralism, where individuals possess multiple worldviews, such as a magical worldview or a scientific worldview. We argue that causal stories operate to activate the dominance of one worldview or a combination of worldviews in given circumstances. Our theoretical contribution may be extended to discrimination and violence against those suffering from health-related stigma, as this too gives rise to competing causal stories that either take hold or are ignored depending upon diverse factors. (shrink)

Purpose. The paper is aimed at studying the peculiarities of the Oleksandr Kulchytskyi’s doctrine of human, taking into account the context of European philosophy and especially in comparison with the paradigm of philosophizing in the Lviv-Warsaw school. The theoretical basis of the study is determined by Kulchytskyi’s scholarly works in the field of philosophy and philosophical anthropology, as well as the latest researches that reinterpret the influence of Twardowski’s theoretico-methodological ideas on the formation of the philosophical worldview of the (...) Ukrainian thinker. Originality. Based on the appeal to primary sources, Kulchytskyi’s philosophical doctrine of human in the unity of its basic principles and theoretico-practical results is reconstructed. The ways of forming the key ideas of his philosophical anthropology are determined, their originality is substantiated, despite the cooperation with Twardowski’s school, as well as despite numerous discussions and researches of Western European philosophico-anthropological, existentio-ideological and socio-psychological issues. Conclusions. It is found out how the philosophical worldview of Oleksandr Kulchytskyi was formed and how he gradually came from the research of the human psyche within the framework of anthropological structural psychology to the realization of the need to study philosophical anthropology. The personalistic features of his philosophical doctrine of human are characterized; in particular, attention is paid to the distinction between the concepts of person and personality, determining the importance of the social factor for the formation of human worldview, didactic aims of anthropological studies. It is shown how in Kulchytskyi’s philosophical anthropology the analysis of the existentio-worldview dimension of human existence, manifested in different spiritual situations and socio-cultural conditions that influence the specifics of thinking and the nature of the personality mentality, acquires special importance. The originality of Kulchytskyi’s arguments about human in the context of both Ukrainian philosophy and in general European philosophical thought is stated. (shrink)

This article delves into the concept of cynicism, examining it as a philosophical movement and exploring its role in shaping a critically reflective worldview. It conducts a theoretical analysis of the historical origins of cynicism, focusing on the ancient Cynics and their core principles of life. Additionally, the article investigates the influence of cynicism on contemporary society.The article provides a comprehensive description of the fundamental concepts of cynicism. These include the rejection of material possessions, the pursuit of a (...) simple lifestyle, and skepticism towards social hierarchies. Moreover, it underscores cynicism as a tool for critically questioning societal norms, cultural conventions, and moral values. By engaging in critical analysis and reflection, cynicism has the potential to facilitate the construction of a worldview rooted in skepticism and examination.The authors emphasize the significance of cynicism as a critically reflective form of worldview that encourages communities to ask probing questions, analyze various issues, and seek ways to address them. By challenging established norms, cynicism serves as a catalyst for societal progress. It inspires individuals and communities to engage in critical thinking, enabling them to explore alternative paths and foster a more equitable and inclusive society.In conclusion, the article highlights the transformative power of cynicism in driving societal advancements. By nurturing a critically reflective worldview that embraces continuous questioning, growth, and the pursuit of a better future, cynicism can contribute to positive social change. It encourages individuals and communities to challenge the status quo, critically evaluate existing systems, and actively seek improvements for a more just and inclusive society. (shrink)

Severally, issues in bioethics generate tensions on the ground that, while life is generally accepted to be valuable, the basis for this value is not often universally acceptable to all people. As result of this, theories of life and the basis, on which life should be found as valuable, often hinge differently on religion, morality, culture, customs etc., and are reliable only to the extent that they do not disagree or contradict one’s own standpoint as anchored on any of these. (...) In this wise then, religion, culture or customs strongly provide the grounds on which literatures on bioethics flourish. In this paper I intend to locate a fresh basis on which alternative theories of bioethics from the African worldview could be explored; one which will improve the literature on bioethics as well as diversify the ethical basis for life and, thereby, mediate in the tensions that define bioethical principles. I shall do this through an analysis of the important essay of the South African philosopher Thaddeus Metz “African and Western theories in a bioethical context”. Through a critical study of this essay and by providing the insight it offers on bioethics, I shall demonstrate how this theory provides positions that strongly suggest alternative but valuable basis for bioethical principles, anchored on African worldview and its theoretical and practical potentials in promoting the growth of literature on bioethics. (shrink)