Worldview.

As a participant in the internationally presented eight part series The Scientists - Profiles of Discovery in 1979 by the Science-Unit of Australian National Television my subtitle was Pope the Catalyst. In that year UNESCO appointed me as a Special Science-Art Delegate to the Second Marcel Grossmann Meeting on General Relativity in Honour of Albert Einstein, Trieste, Italy. At the conference I discussed with China’s most highly awarded physicist, Kun Huang, about his paper with the Nobel Laureate in Physics, Max Born, entitled Dynamical Theory of Crystal Lattices containing a criticism of Einstein’s mechanistic worldview. My Science-Art Research Centre of Australia had also criticised Einstein's mechanistic worldview for not being stabilised by Plato’s Science-Art to balance the forces of nature.

Since the 18th century to the present, the concept of worldview has been used in various forms by various writers and extensively in several fields of academic disciplines. The article provides a brief historical overview of its usage in the literature and demonstrates how worldview has been perceived differently over time. It presents the evolution of the concept, its essential characteristics, worldviews frameworks, Muslim worldviews, and the identity formation of young Muslims. Thus, it provides a detailed, overview of how the concept has been understood in the core disciplines, particularly in Islam and Western culture and most relevant for Muslim identity. 
The Worldview Theory has been popular in the West, but has not yet found a proper place in the Turkish context. This study aims to remedy the lack of the concept of worldview in the current literature. Nevertheless, exploring the Muslim identity is important. The meaning of identity is defined with Tariq Ramadan’s four foundational pillars. These four aspects provide sufficient idea of the basics of Muslim identity, individual and social, in a particular area of the world. Regarding this, religion and religious education have attempted to respond to the challenges faced by many young people seeking to find a worldview that holds the promise of a meaningful life. Thus, the religious worldview dimension of life is significant and is given special attention in this article. This paper is concerned to be one of the few attempts to discuss a need for professional care in dealing with the development of worldview and identity relations.

When the Son of Man comes, will He find faith on the earth?
The difference between a secular mindset and a sacred mindset is that in the secular life, one engages in daily life disconnected and without awareness of God. In the sacred life, one engages in daily life with a strong awareness of God.  In the sacred life, the child of God sees everything and every moment in the context of the spiritual and says, “The God of the universe who holds everything together is fully and personally present right here, right now.”

If knowledge is dynamic, evolving, and relative, then whatever conclusions we believe we may have reached, with regard to the origins, nature, and classification of difference, as a general concept, can only be partial in their descriptions and the understanding they seek to convey. The question of difference, and with it, the corresponding pedagogical theories, concepts and strategies that constitute “differentiated learning”, should, it would seem, be explored on both practical and philosophical levels. I believe it is necessary to do both, simultaneously: and to ponder the relationship between the two, in order to recognize that, rather than being mutually exclusive, diversity and unity within any context can be experienced as complementary expressions of a common and essential reality, and, therefore, as mutual signifiers. Translated into thought and action, these two states are mirrored in processes of convergence and divergence. Problems arise when we fail to discover connections between ideas, entities, and processes that seem, or that we believe, to be different; and instead, approach the question of differentiation from the starting point of dichotomy, mistaking the two concepts for the same thing. When we do so, our approach is determined by preexisting, biased, and, in many ways, outdated, or partially informed conclusions.

Dinjii Zhuh K’yàa Yahdii / Yahdii in the Native Tradition: A Gwich’in (Dene) Star Chart is a product of more than a decade of research with Gwich’in traditional knowledge bearers and the first-ever star chart for a Northern Dene language. As a whole-sky constellation, the chart depicts the spirit of the ancient Gwich’in Traveler-Transformer figure, Ch’iteehàawkaii, arched over Earth as a teacher, protector, ally, and the embodiment of the world who continues to travel overhead on his snow-packed Milky Way trail.

A 27 x 39 inch poster printed on glossy cardstock. Copies available at the Alaska Native Language Center:
https://epay.alaska.edu/C21563_ustores/web/product_detail.jsp?PRODUCTID=5956&SINGLESTORE=true

People from the Middle East and Arabic speaking countries have been present in North America for many generations.  They represent a growing multicultural community with various ages, backgrounds, educations, customs, socio-economic classes, religious faiths, moral values, and cultural habits. 

Basically, the term Arab-American refers to individuals and families who have a certain Arabic heritage, are new immigrants from the Middle East and North Africa (MENA), or are of Arabic descent but born and raised in North America. 

In the West today, there is a lot of uncertainty and confusion about who are the Arabs, the Muslims, and the Middle Easterners.  Therefore, it is important to explain and correct some generalizations and misconceptions in order to clarify the similarities and differences among these many labels. 

Some people identify themselves with many aspects of the Arabic language, roots, traditions, or mentalities.  Others refer to themselves as partly Arab-Americans because they come from mixed marriages or have multiple lineage of ancestry.  Actually, the Middle East is a vast region with cultural, ethnic, linguistic, and religious diversities.  It has an ancient and rich history and a variety of subcultures.  It accommodates a wide range of socio-cultural norms, ethnicities, and backgrounds from the highly urban, modern, and complex lifestyles to the very rural, traditional, and tribal lifestyles. 

Like any other group with a cultural-ethnic background, they try to integrate their present western lifestyle with a certain degree of their heritage and native culture.  Attempting to balance multi-culturalism and multi-nationalism is not always easy.  Assimilating languages, expanding identities, integrating worldviews, and reconciling cultural differences can be challenging.

The article discusses the problem of worldview and its role in the francophonie as sociocultural multilingual dimension. The author addresses the francophonie as a poly-cultural multi-ethnic world, which is characterized by a plurality of worldviews, a plurality of francophone ethnolinguistique worldviews in all areas of human activity (science, economics, sociology, education, law, history, etc.). Since the francophonie encloses a linguistic diversity of cultures and civilizations, it spreads through the French language not only the culture and civilization of the French people, but it also makes an important contribution to the implementation of a distribution policy of different spiritual values of other francophone countries. Therefore, this movement develops another worldview, a French pluralistic worldview. The diversity of ethnical worldviews of the francophonie cohabits and try to live in peace. The specific point of view, to conceive or understand the world materialize in heritage visions of objects, characters, famous people, phenomena or social, historical, political, cultural, national events, etc. These ethno-linguistic worldviews of designated objects are structured constantly in the consciousness and the linguistic system of the people and should be decoded in order to avoid the clash of cultures that may burst. In conclusion, we can say that the knowledge, understanding and acceptance of the worldviews would allow the full integration of ethnic groups in the francophone world, the effective function of this system and its harmonization with other systems of the universe.

This paper combines qualitative and quantitative content analysis to map and analyze the “Incel” worldview shared by members of a misogynistic online community ideologically linked to several recent acts of politically motivated violence, including Alek Minassian’s van attack in Toronto (2018) and Elliot Rodger’s school shooting in Isla Vista (2014). Specifically, the paper analyses how support and motivation for violence results from the particular structure this worldview presents in terms of social categories and causal narratives.

An ideological texture analysis of Colossians 2 to address the question; how can modern Christians confront competing philosophical factions without oppressing or dominating other cultural groups? A refinement of polemics that relies on the skills of cultural agility and a respect for cultural diversity while standing fast in the Christian faith and confronting competing factions in a prayerful and loving manner. Paul's approach stands as a vital lesson to prevent modern Christians from retreating into moral relativism.

Resumo
O termo "visão de mundo" (Weltanschauung) tem sua origem no interior da filosofia alemã, mais especificamente na Crítica da faculdade de julgar (1790) de Kant (1724-1804), sendo decisivo para a consolidação do "idealismo alemão". Martin Heidegger (1889-1976) faz uma apropriação desse termo. Tal apropriação, porém, acontece mediante a refundação do sentido próprio de "visão de mundo". Disso decorre o seguinte: há, por um lado, uma continuidade terminológica-Heidegger ainda utiliza o termo "visão de mundo"-, o que não acontece no modo de proceder, ou seja, por outro lado, há uma mudança metodológica e esta é decisiva para a apropriação do termo, bem como para a sua fundamentação e significação. Esse movimento de apropriação pode ser visto a partir de três preleções: A ideia da filosofia e o problema da visão de mundo (1919), Os problemas fundamentais da fenomenologia (1927) e Introdução à filosofia (1928/1929). O objetivo do presente artigo, então: investigar algumas indicações percebidas nos textos de Heidegger que conduzem esse movimento de apropriação, de modo a elucidar qual seja o caráter peculiar de sua apropriação. Realizando uma hermenêutica textual há de se perceber, por fim, que Heidegger retorna à tradição filosófica-à metafísica-com o propósito de dela se distanciar, mostrando que esse movimento de apropriação em relação ao termo "visão de mundo" permite também a colocação pela pergunta do sentido de ser.

Abstract
The term "worldview" (Weltanschauung) has its origins within German philosophy, more specifically in "Critique of Judgment" (1790) by Kant (1724-1804) and it was decisive for the consolidation of "German idealism". Martin Heidegger (1889-1976) appropriated himself of this term. Such appropriation, however, may happen through the refoundation of the particular sense of "worldview". Thus, there is, on the one hand, a terminological continuity-Heidegger still uses the term "worldview"-which does not happen in the way of proceeding. On the other hand, there is a methodological change and this is decisive for the term appropriation as well as for its rationale and meaning. Three lectures allow us to see this movement of appropriation: "The Idea of Philosophy and the Problem of the Worldview" (1919), "The Basic Problems of Phenomenology" (1927) and "Introduction to Philosophy" (1928/1929). The purpose of this paper is to investigate some of the indications perceived in Heidegger's texts that drive this movement of appropriation in order to elucidate the peculiar nature of its appropriation. In order to perform a textual hermeneutic, it is noticeable that Heidegger returns to the philosophical tradition-the metaphysics-with the purpose of distancing it, showing that this movement of appropriation in relation to the term "worldview" also permits the placement by the question of the sense of being.

Worldview is the general outlook on life. It is the blueprint by which people perceive reality and interpret the world. Worldview is a rich concept and an all-­‐encompassing notion. It can be described as a large cognitive-­‐mental mapping, an affective-­‐emotional tuning, and a comprehensive-­‐ philosophical landing. It is the collection of views and conceptions about life, existence, and humanity at large. Worldview is a group of theories, impressions, and conclusions that an individual or a community holds. It can be based on pure abstract notions or mere experiential grounds. In addition, worldview can be personally formulated at one point in time or can be built through the years, propagating from one generation to the next. Worldview is how we normally conceptualize the world and act upon life. Virtually, it is an integral part of the fabric of cultures, beliefs, attitudes, and traditions.

У дослідженні вивчається специфіка письменницької публіцистики. Зазначається, що в основу публіцистичних виступів письменників покладено особливий тип мислення (він виражається в тому, що комунікант має чітку світоглядну позицію), принцип організації текстів (тут автором демонструється новаторський підхід до форми публіцистичного твору) та спосіб висловлювання, який налаштований на активізацію читача через раціональну та емоційну реакцію на прочитане з метою формування або трансформування його світогляду. Предмет відображення письменницької публіцистики завжди має соціальне походження, оскільки мета комуніканта полягає у спонуканні читача до визначення своєї світоглядної позиції. Щодо комуніката письменницької публіцистики, то автор спонукає читача до активізації своєї власної світоглядної позиції. Реакція читача на сказане автором та героєм обумовлюється необхідністю усвідомлення читачем своєї світоглядної позиції або ж шляхом трансформування наявних у читача поглядів. Точка зору читача, як і точка зору героя цінна для автора як така, що реально існує у соціумі. Формуючи позицію читача, автор активізує емоційний та раціональний рівні сприйняття зображуваного. У межах однієї з оповідних інстанцій завжди задіяне особистісне сприйняття, коли автор намагається створити атмосферу спілкування віч-на-віч. Активність сприймання забезпечується також постійним порушенням горизонту очікування та розширенням комунікативної компетенції реципієнта.

This paper outlines an emerging Transition Design approach for addressing " wicked " problems (such as climate change, loss of biodiversity, crime, poverty, pollution, etc.) and catalysing societal transitions toward more sustainable and desirable futures. Wicked problems are " systems problems " that exist within large, socio-technical systems and therefore require new problem-solving approaches. The Transition Design Framework brings together an evolving body of practices that can be used to: 1. visualize and " map " complex problems and their interconnections and interdependencies; 2. situate them within large, spatio-temporal contexts; 3. identify and bridge stakeholder conflicts and leverage alignments; 4. facilitate stakeholders in the co-creation of visions of desirable futures; 5. identify leverage points in the large problem system in which to situate design interventions. Rather than a fixed, templatised process, the Transition Design Framework provides a logic for bringing together an evolving set of practices relevant to designing for systems level change. This paper reports on how this approach is being tested on a community based project that was informed by classroom based coursework. A new, design-led approach is needed to address the complex, wicked problems confronting societies in the 21 st century (Hughes & Steffen, 2013; Jensen, 2017) and to seed and catalyse societal transitions toward more sustainable and desirable long-term futures (Porritt, 2013, pp 274-276).

C.S. Lewis (cited in Dockery 2002, 359) famously posited that “I believe in Christianity as I believe that the sun has risen, not only because I see it, but because by it I see everything else,”  articulating the broad scope that a Christian worldview imputes on the life of believers.  In examining this fundamental orientation from the classical viewpoint of Creation, Fall and Redemption, interacting with biblical and scholarly sources, we discover a recurring motif that involves purpose and tragedy amidst triumph.  To engage with such a worldview on a consistent basis results in hope, despair and paradox.  Applying this outlook to a campus ministry vocation, we are reminded of the value and influence of institutions of higher learning.

It is not possible to speak of a single systems approach. There are rather of a number of systems approaches, each loosely drawing on different aspects of a family composed mainly of, general system theory, cybernetics, information theory, chaos theory, and complexity theory. Systems approaches have been used in most of the social sciences, particularly sociology and management, but their use has extended into the arts and humanities.Creativity researchers have used systems approaches drawing on very different sources and in very different ways. The main focus has been to highlight creativity as a phenomenon that occurs in the context of multiple systems, and therefore involves a network of interactions.

In order to navigate through difficult times of divisiveness, injustice, and inequality , oneness-the essential interconnectedness of all beings, could just be the filter through which we may need to reevaluate our existence as parts of a greater whole. An understanding and an appreciation of our interconnectedness through empathy, combined with a sense of oneness, can help us recalibrate and harmonize our interactions with the whole-all of humanity and the planet. Recent scientific research suggests that "A belief in oneness has broad implications for psychological functioning and compassion for those are outside of our immediate circle.. .. In general, those who hold a belief in oneness have a more inclusive identity that reflects their sense of connection with other people, nonhuman animals, and aspects of nature that are all thought to be part of the same "one thing." Researchers found that only 20.3 percent of participants had thought about the oneness of all things "often" or "many times," while 25.9 percent of people "seldom" thought about the oneness of all things, and 12.5 percent of people "never" had thought about it. Although, so essential to our survival, the concept of oneness as a mindset is largely invisible in our current narratives about personal, institutional, societal, and global development and progress. Oneness, as a master perspective that conditions our experience of the world, suggests that there is a single essence that permeates through and connects everything that exists in the universe.

Though the Christian faith has in recent years increasingly shown itself to be a truly African religion, a variety of African authors such as Kä Mana, George Kinoti, Hannah Kinoti, August Shutte and Efoé Julien Penoukou have noted that sub-Saharan Africa is facing a moral crisis. This article explores this crisis in as far as it is caused by difficulties in the reception of the (Western) Christian ethic by African Christian communities. It points out that this crisis is visible in (a) double morality, (b) immorality and (c) legalism. It shows that it is both caused by rapid social change in contemporary Africa and by the way the Christian ethic was introduced with a lack of attention for (a) the relationship between worldview and ethics, (b) the social impact of changing cultural practices and (c) the importance of virtue ethics. In this way it also points to the shape Christian moral education for present-day Africa should take.

It will be the thesis of this paper that the biblically-based Christian worldview best fits and expresses reality via the filters of theology, cosmology, epistemology, and anthropology, is the most logical and defendable among all worldviews, has the
best attested historical and documentary basis, and answers the deepest questions and aesthetico-axiological needs of humanity. A robust evangelical Christian worldview, grounded firmly in the Christian scriptures as revelational and propositional authority and truth, combined with the life and words of Jesus of Nazareth, offers the most compelling, reasonable, and satisfying answers (both emotionally and morally) that answer the deepest questions of human existence.

Focusing on the Western intellectual lineage, this essay traces the human archetypal metaphor for the universe as it shifts three times, from that of a great mind, to a great machine, to the modern-day transition toward an organismic view of the universe. We explore how the way we talk about nature can ultimately be scaled to a grounding cosmic metaphor, which itself comes to serve as the lens through which we interpret our deepest questions, - about what we are, and our place in reality. Discussed are the implications of the emerging organismic paradigm to the fundamental orientation of the self to the world, to other beings, and its place in reality.

‘Sustainability transitions’ has emerged as one of the most important and influential literatures on understanding the pathways towards a more sustainable future. Yet, most approaches in this literature privilege technological and regime-wide innovations, while people’s agencies, grassroots innovations, and social factors more generally are often underrepresented. This article focuses on the role of ecospirituality as worldview, aiming to understand how spiritual and religious beliefs play an important role in practical, everyday sustainability transitions. In an extensive desk-based study, literature across disciplines is reviewed to explore connections between spirituality, pro-environmental behaviour, climate policy, and sustainability agencies. Showing the importance of ecospiritual practice, the purpose of this article is to make a case for the inclusion of ecospirituality, as worldview, in the study of sustainability transitions. We argue that ecospirituality is a significant dimension to understanding people’s contemporary agencies that shift away from endless economic growth and resource efficiency mantras towards more radical worldviews of degrowth and different ways of achieving happiness and fulfilment in life.

Keywords: ecospirituality; human agency; sustainability transitions; degrowth; belief

Communicating the gospel across cultural barriers is an essential element of the Great Commission. Jesus mandated that his followers should go and make disciples of all the nations (Matt. 28:19a). The gospel was not limited to Israel, but it was good news for all peoples in all lands. Thus, beginning with Paul, Christians continue to take the gospel to πάντα τὰ ἔθνη.
Fluency in language and culture traditionally have been the benchmarks of  effectively engaging cultures in the task of teaching them to observe all that Jesus commanded (Matt. 28:20a). Missionaries have endeavored to inhabit the milieus in which they labor in order to transpose the message of the gospel in such a way that indigenous Christianity resulted with minimal levels of syncretism and apostasy. In recent decades, however, missionaries have been confronted with a another facet contextualizing the gospel into a culture.
More than 80 percent of the world’s population function within the orality framework. The prevalence of oral learners alone is sufficient stimulus to analyze the nature of orality. However, when one apprehends the extensive effect orality possesses in evangelization, discipleship, and church planting, impetus to address this issue becomes critical. Orality’s sweeping implications for missions cannot be ignored. Efficacious engagement of oral learners reaches beyond Bible storying to include an embodiment of the oral framework through deliberate adjustment of cognitive process, media selection, relational emphasis, and content structure.

Pētījuma mērķis ir mēģināt pārvērtēt līdz šim aktuālo pieeju – Jāņa Poruka garstāstu “Pērļu zvejnieks” uztvert un analizēt tikai kā reālpsiholoģisku darbu. No tā izriet tas, ka pētījuma galvenie uzdevumi ir klasificēt J. Poruka domāšanu kā “filozofisku”, skatīt minēto darbu kā autora pasauluzskata (autora subjektīvā realitātes tvēruma) dokumentāciju un fiksēt šo pasauluzskatu veidojošos konceptus un likumsakarības starp tiem. Pētījumā tiks apskatīti arī galvenie J. Poruka ietekmes avoti, tādi filozofi un rakstnieki kā Platons, I. Kants, J. G. Fihte, J. V. Gēte, A. Šopenhauers un R. Vāgners, uz kuriem J. Poruks pats norādījis savās filozofiska rakstura esejās vai kuru filozofisko koncepciju nospiedumi skaidri nojaušami “Pērļu zvejniekā”. Tādiem iepriekšminēto autoru konceptiem kā ideja, ideāls, griba, u.c., kas dažkārt tiešā un dažkārt modificētā veidā parādās “Pērļu zvejniekā” pievienojas arī J. Poruka oriģinālkoncepti, piemēram, pērles vai mīlestība, kas minētā pasauluzskata sistēmas ietvaros tiek definēti ļoti J. Poruka personīgā veidā.

Worldview and culture are the essential tools in order to contextualize the experiences of Latinos. The focus of this paper will be on connecting African-centered thought via the usage of Cheikh Anta Diop"s two-cradle theory to the experiences of Latinos as it relates to patriarchy. A conscious effort will be made to connect the universal experience of patriarchy to Latino masculinities. Machismo is a prime example of patriarchy in practice, which as a result creates a standard for Latino masculinity. Also, a historical examination concerning social organization of the indigenous people of Latin America will reveal implications on how Machismo is practiced in contemporary Latino culture. This paper will attempt to explore the origins of patriarchy as provided by Diop and explain how it has transcended over time as an ideology.

Citation:
Buck, Christopher. “Ninian Smart (1927–2001).” British Writers, Supplement XXIV. Ed. Jay Parini. Farmington Hills, MI: Charles Scribner’s Sons/The Gale Group, 2018. Pp. 269–283. ISBN-13: 978-0684325156. (Release date: September 8, 2017.)

ABSTRACT

ACADEMICS IN RELIGIOUS STUDIES have a long- standing joke. Question: “What is the difference between Ninian Smart and God?” Answer: “God is everywhere. Ninian Smart is everywhere but here!” (Ninian Smart on World Religions, p. xxi). That one-liner about Smart’s ubiquity attests not only to the reach of his publications but also to his international influence in the emergence of the scholarly field of religious studies—first and foremost in Britain and, more widely, in North America, Australia, and New Zealand. Almost single-handedly, Ninian Smart “founded the academic study of religion in Britain” and “gave intellectual structure and shape to the field in the rest of the English-speaking world, especially the U.S.A.,” according to Jacob Neusner (“Remembering Ninian Smart,” pp. 355–356). Yet Smart was far more than an academic. In writing books about philosophy and world religions, he was steeped in deep thought, immersed in higher thinking. Human and social values were his subject matter. He compared cultures, religions, philosophies, and political ideologies such as Marxism and Maoism. His own thinking about Buddhist enlightenment, Confucian order, Taoist freedom, Hindu liberation, Christian salvation, and so forth produced a wonderful, if not exotic, synthesis. He could see the full picture, understand human dilemmas, and propose global orientations in solutions that were simple, yet profound. A gentleman and a scholar in every sense, Smart was a down-to-earth man but a noble soul, with a grand vision of the world and the direction he believed that it needed to take. …

Despite his Scottish flourishes—eating his porridge with salt and pepper, and occasionally donning his kilt and tartan—Ninian Smart was humanitarian and universal. He presented a vision and version of Christianity that could seriously engage with the fact of religious pluralism and operate in an entirely secular mode as well. Smart was fond of joking: “Comparative religion will make you comparatively religious” (quoted in Strenski, “Ninian Smart and the Overcoming of Philosophy,” p. 369). He recognized wisdom and insight in various religious and cultural settings, and he broke free entirely of parochial presumptions. In that regard, he was both theologian and academic. Ninian Smart, almost single-handedly, was instrumental in institutionalizing the academic study of religion. The entire discipline is indebted to his leadership and legacy.

Now available in the Gale Virtual Reference Library (GVRL) database.

What is theological reflection, as a modern concept?  Theological reflection is the process by which we come to understand reality as it truly is.  The goal ultimately is to see God, the universe, the inspired word, and ourselves, as God sees it.  This will naturally entail a limited status, for humanity cannot see as God sees, but we can see as God intends us to see. Therefore, theological reflection is the practice of seeing what is true about all aspects of reality, to the dimensions possible by the human mind.  Essentially this is to see reality from a purely Christian worldview, and to perceive in the dimension of time, how God is unfolding his sovereign plan in the world.

В статті аналізується вплив фантастики в різних її видах на формування світогляду дітей та підлітків. Розглядаються внутрішні суперечності й загальні проблеми дитячо-підліткової фантастики. Як приклади наводяться твори останніх років, їх особливості, викликані нинішніми соціокультурними умовами. Аргументується необхідність нагляду з боку батьків і вчителів за споживанням фантастичної продукції, зокрема її новітніми різновидами.

Гребенюк А. В. Значення сучасних фантастичних творів у формуванні світогляду дітей та підлітків / А. В. Гребенюк // Педагогічний пошук. - 2016. - № 1. - С. 7–9.

The conquest of the Canaanite city of Jericho by Joshua's forces, as famously narrated in the Hebrew Bible, was a fascinating archaeoacoustic event. There were horns blowing, feet marching, shouts, the sounds of the wall falling, a fierce battle, and a great fire. Bible believers do not doubt that the conquest of Jericho took place as described in the historical account, and that the wall fell by Divine action. Skeptics say that archaeology proves there was no destruction of Jericho at the time in history when it should have occurred. Discussion of these issues shows that one's worldview will ultimately determine acceptance or rejection of the Jericho event as real history.

s): 1. The order of (human) nature is inherently good. 2. Natural order is the basis for beauty, virtue and wisdom. 3. Virtuous order is attained through emulation of natural order. 4. Power with. 5. Order through reciprocal collaboration between sun (breath, active, relatively masculine from the finite human perspective 1 2 , pollen, sperm, mind, etc.) and moon/earth (blood, latent, feminine, flower, egg, emotion, etc.). 1 "I like it except I recommend removing the gender labels. A number of Indigenous cultures saw the sun as female for example. Genderizing is a problematic on many levels which is why many creation stories represented adronenous characters. This gender duality causes binary thinking without the complementarity. If we saw each of us having "solar and lunar" qualities, we would be less homophobic for example." (Four Arrows, Personal Communication April 29, 2018) My Response (I have edited my responses a bit and they are quite a bit longer than the original questions and statements Four Arrows responded to):

The aim and purpose of the present essay is to trace, define, explain and criticize broad Postmodernism, as a means to (1) introduce the Christian worldview as the only valid worldview and (2) to proclaim the Gospel. The structure to follow will be the development and definition of Postmodernism followed by a critique from a presuppositional perspective

Pendahuluan Pembahasan tentang worldview merupakan topik kontemporer yang sedang hangat pada zaman modern ini. Pertama kali, istilah ini dikenal sebagai weltasnschauung dari bahasa Jerman yang pertama kali digunakan oleh Immanuel Kant (1724-1804) kemudian diterjemahkan ke bahasa Inggris sebagai worldview. Aliran Idealisme dan Romantisisme Jerman menggunakan istilah tersebut untuk menyatakan sebuah perangkat kepercayaan yang menjadi dasar dan membentuk pikiran dan perbuatan manusia. 1 Worldview telah menjadi obyek penelitian para cendekiawan sejak lama, karena itulah worldview dikenali oleh para pemikir di berbagai belahan dunia baik di dunia Barat hingga Timur. Berbagai pemikir, filosof, teolog, akademisi, bahkan peneliti independen dengan berbagai latar belakang masing-masing telah banyak mendiskusikan hingga mendifinisikan makna worldview. Hingga saat ini setidaknya telah terdapat tiga kelompok besar yang telah mengadakan pendefinisian mengenai worldview yaitu ilmuan sekuler, cendekiawan Kristen, dan cendekiawan Muslim. Seluruhnya mendefinisikan makna worldview dengan corak latar belakang pemikiran masing-masing. Lebih dari itu, antara masing-masing hasil penelitian dari semua cendekiawan tersebut, kesemuanya hampir memiliki kesamaan dan juga perbedaan antara satu dengan yang lainnya. Namun kajian yang lebih dalam menunjukkan bahwa perbedaan pendefinisian – meski hanya sedikit – sangat didasari dengan landasan pemikiran filosofis dan ideologis masing-masing cendekiawan. Makalah ini berusaha memaparkan kemudian menyimpulkan pengertian worldview berdasarkan tiga aliran para cendekiawan tersebut. Lain daripada itu, penulis juga akan memaparkan elemen dan karakteristik masing-masing worldview tersebut, dan pada akhirnya membuat perbandingan dari semua pengertian dan element worldview masing-masing. Pembahasan Sejak awal mula penggunaannya hingga sekarang ini, worldview sudah banyak didefisikian dan didiskusikan oleh berbagai cendekiawan. Selain itu, bahkan para cendekiawan memiliki sebutan dan istilah masing-masing mengenai worldview tersebut.

The allegory of ‘The Cave’ in Book VII of the Republic as recounted by Plato is perhaps the most compelling and arguably the most vital metaphor that Socrates puts forward in his conversation with his interlocutors, particularly in relation to the field of education, as it provides a thought- provoking paradigm for the development of the dispositions necessity for the search of true knowledge. It not only encapsulates how our understanding of the world, and of what is of value, is based on the manner in which we have been socialised by our social, cultural and intellectual environment, but it also engenders the spirit of inquiry about fundamental questions concerning the nature and purpose of our existence. This essay briefly discusses how the allegory of ‘The Cave’ has significant implications for not only the way we view the social systems (of which the education system is a core feature) in which we are situated and the knowledge commonly accepted to be true, but also for the epistemological approach and dispositions necessary for the re- examination of their legitimacy and logic/soundness.