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Home , Agnosticism, Fundamentalism, Pantheism, Secular humanism, Theism, Ultimate reality

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TEACHR Exploring : A framework

Barbara Fisher Senior Lecturer, Faculty of and , Avondale College of Higher Education, Cooranbong, NSW

Abstract on a day-to-day level, as well as providing a In an educational environment where for and a role in the . It is a standard multicultural and multi- classrooms have or ethic by which live. become the , it is essential that teachers Each individual has a personal are aware of, and are knowledgeable about (Christian, 2009, p. 73); even if the individual is Each contemporary worldviews. unaware of, or cannot articulate it. Its formation individual This article provides a general framework may be unconscious or conscious. This is clearly has a for exploring a worldview—in terms of defining, evidenced by the influence of pop and how “personal analysing, developing, testing and refining it. modern media in all their technological formats—the worldview; As part of this process, several contemporary purveyors of , consumerism and societal even if the major worldviews—, and ‘’—vie for ‘allegiance’ and imperceptibly individual is —are examined and compared, before shape one’s worldview. In this kind of social unaware of, some classroom implications are considered environment it seems needful to have a conscious or cannot and conclusions drawn. awareness of, and evaluate ’s articulate it prevailing values and ideals. Worldview defined “Not another suicide bomber?” commented Joshua, The characteristics of a worldview as the sat watching the evening news A contemporary worldview usually includes ”together. “Why do they do that, Mum?” Joshua is a number of common features. It is intuitively typical of children, growing up in the 21st century, developed and does not require individuals to who have been repeatedly exposed through the have higher or university education, to ‘come up’ visual media, to people performing extreme and with some answers to ’s most basic, yet ‘deep’ often violent acts; the motivation for which may be questions; such as: Who am I? Where did I come predicated by a personal worldview. from; and how did the begin? Where am I What is a worldview? In their seminal book, going? Why am I here? What is going to happen to Walsh and Middleton (1984, p. 32) assert, “A world me? These are questions that invite corresponding view provides a model of the world which guides answers regarding one’s , origins, , its adherents in the world.” Solomon (1994, p. 1), raison d’être, and the subject of ‘life after ’. citing Sire (1988), comments, “A worldview is a A world view is often presented as a of (or assumptions) which we that ties all the of origin, hold (consciously or subconsciously) about the purpose, and together. It is generally basic makeup of our world [and which] helps us by developed over as individuals engage orienting us to the intellectual and philosophical in cultural , family interactions, terrain about us.” Olthuis (1985, p. 29) defines a religious experiences, education, challenging worldview as “a framework or set of fundamental personal experiences, social interactions, and the beliefs through which we view the world and our expectations of society. For most individuals it takes calling and future in it.” He continues: “It is the formal shape around 20-25 years of age. However, integrative and interpretative framework by which it can be communal as well as personal, because order and disorder are judged, the standard by which shared vision promotes . Olthuis (1985, is managed and pursued.” p. 29) points out, “[it] may be so internalized that A scanning of general also reveals the it goes largely unquestioned.” Another feature of term may be viewed as a mental construct or set of a worldview is that it potentially offers both a view postulated coherent basic beliefs (not necessarily of life and a vision for life by proposing ethical and religious) with assumptions that may be totally or moral standards and values (Walsh & Middleton, partially true or false. Furthermore, a worldview 1984, p. 31). Moreover, it may be further refined, informs decision making, influences reasoning and deepened, and codified into a philosophy or creed , and assists in the world such as , , or .

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Children are not born with a worldview. Parents may then be compelled to make sense of a personal (or significant adults), society and culture— world that may be spinning out of control, with the together— a significant role in facilitating a consequence that the person’s worldview eventually child’s emergent worldview. Teachers may also may be consolidated, modified, or rejected. assist in this development, either overtly or covertly, Walsh and Middleton (1984, p. 35) suggest that by exposing children to new insights, experiences by answering four fundamental questions which and . As children mature, their tap the core of any worldview, a person’s faith understanding of, and for, adherence to a commitment or can be discovered. The given worldview may be modified or altered. questions: Three major worldviews are competing for 1. Who am I? Addresses the , meaning allegiance in today’s global society (Lennox, 2009, and purpose of existence. pp. 28, 29; Rasi, 2001, p. 5; Sire, 1990; p. 40). They 2. Where am I? Deals with the nature and extent are: of reality. • Naturalism—with its ‘loose’ sub-groups of 3. What is wrong? Seeks an answer to the , , , Marxism, cause of , , injustice and disorder. materialism and secular . 4. What is the remedy? Explores ways of • Theism—which may be divided into overcoming hindrances and obstacles to Christianity, Islam and ; all of which personal fulfilment. are monotheistic. Each question may assist in discovering and • Pantheism—which includes Buddhism, determining a worldview, but not in evaluating it. , and New Age. A theological or philosophical system can support Expressed in terse general premises, naturalism the evaluation process as it offers a systematic contends: is irrelevant and either does not exist conception of faith, belief and reality. or it is impossible to determine God’s existence. All According to Nash (1992, p. 55) and Naugle reality is explained in terms of physical elements, (2002, p. 327), three criteria—coherence, reality and forces and processes and that can be practicality—need to be applied when evaluating explained on the basis of natural . Theism asserts the strengths and weaknesses of a worldview. The that God exists; is infinite and personal. He is the evaluation should test whether the worldview fits Creator and Sovereign of the universe. In pantheism, together in a coherent and consistent manner; if God is perceived as impersonal; nature is God, so all the worldview data adequately explain the totality forces and workings of nature are divine; everything of human existence; and whether the belief system is God (Rasi, 2000; Geisler, 1999; Solomon, 1998; works and can be applied in everyday life. If these McCallum, 1997). criteria are met satisfactorily, then a person probably It should be noted, however, that not all is well on the way to discovering and developing a or religious beliefs are easily personal worldview. catalogued within the three outlined, well-defined major worldviews and their respective premises. Probing and refining a personal worldview , for example, is a worldview that Nash (1992, pp. 26-30) and Sire (2004, p. 20) combines elements of theism and pantheism. similarly outline major themes, or presuppositions According to Culp (2009, p. 1), “Panentheism that also may be used to describe a worldview. Because understands God and the world to be inter-related The themes, God, , human worldviews with the world in God and God being in the kind, , and corresponding, inform and world. It offers an increasingly popular alternative to accompanying questions that are applicable for “define a traditional theism and pantheism”. each theme, represent an extended exploration person, a of the general premises of naturalism, theism and worldview is Discovering, developing and testing a pantheism posited above. more than worldview Because worldviews inform and define a person, a personal All worldviews have a set of beliefs that require a worldview is more than a personal . It feeling some measure of commitment. Because individuals can provide a sense of communality, purpose and may not always be consciously aware of these direction in life, outline cherished and venerated beliefs, they are sometimes surprised by what they values, inform decision making and recommend really believe. For example, various aspects of standards of conduct. In a 21st century multicultural ” a belief system may be more explicitly revealed, classroom, it is inevitable that a variety of worldviews even challenged, when a person is confronted with will be expressed and encountered. Some may be in difficult or changed circumstances. That person conflict or even be perceived to be at ‘war’ with one

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another (Lennox, 2009, p. 15). This is exemplified or worldview but his or her actions may not always by the intellectual distain which atheists such as match the words. It is the consistency of actions and show for theists—which sometimes overall behaviour that most clearly demonstrates is reciprocated—or the current controversy in NSW what a person really , and what might It is the over the teaching of Scripture and / or Ethics Classes constitute his or her worldview. The position, that consistency in public schools. profession, is only authenticated by , i.e. of actions By carefully considering the questions, issues genuine believing leads to doing, finds support in “ and strategies mentioned above, teachers are the millennia-old admonitions of and overall behaviour encouraged to utilise a framework for discovering, Scripture (cf. Matthew 5:19; 7:21–24; 25:34–36; that most developing and testing their own worldview. In the James 1:22–24). clearly process they will become aware of the various demon- worldviews that are evidenced in textbooks, Worldviews: Similarities, differences and strates what curriculum materials and educational policies, distinctives a person among others, in the contemporary educational Figure 1 illustrates that everyone has similar really environment; overtly or covertly. It is expected basic questions about their identity, origins, believes, and that Christian teachers are able to articulate their future, purpose and the subject of life after death. what might worldview because, as Van Dyk (2000, p. 87) However, people, as individuals, handle these constitute suggests, “It controls what you believe not only questions differently. Some people choose to his or her about the big picture, but also about subject , accept a holistic worldview or codified belief system worldview about children, and about the purposes of your because, for them, it supplies the most satisfying efforts in the classroom”. answers to these questions. They like the of a Belcher (2003, p. 20, 34) collected data; metanarrative. Others may be unaware of the need recording the comments of Christian pre-service to answer the big life questions until a crisis arises ”teachers’ about worldviews. She concluded that, in their . This may lead to choosing a set of even though the pre-service teachers professed to disparate and fragmented to help them cope have a biblical worldview, there was a discontinuity and make sense of their world in tough . Still between the “talk and walk” of their worldview. In others are suspicious of a codified or systematic set her research, Belcher posed four questions similar of beliefs. They prefer a worldview that is constantly to those of Walsh and Middleton’s (1984, p. 35): changing and feel uncomfortable with a historical Who am I? Where am I? What is wrong? What metanarrative. is the solution? Table 1 provides a sample that is In post-modern western society, there is a typical of the pre-service teachers’ responses that growing conviction that it is unnecessary for a Belcher recorded, illustrating the difference she worldview to include a metanarrative or to entail noticed between the articulation and application of a a systematic, codified belief system. It is claimed, worldview. disparate and eclectic presuppositions from a It seems evident that a worldview is variety of faith and worldviews can ‘fit demonstrated in the way people live, their of together’—despite apparent contradictions—and reality, and their understanding of society, the world answer life’s ‘big questions’. Understandably, this and their place in it. It is indicated by the contemporary encompasses of a , not a reaction to a specific situation. the idea that and are separate Sometimes a person may state a particular belief entities.

Table 1: A sample typical of pre-service teachers’ responses to Who am I? (Belcher, 2003, p. 29)

Worldview Most common response Less common response question (Teacher-focused) (Bible-focused)

I am a person created in the image of God. I have been I am a teacher. I am what I created for a purpose and a plan. I am to fulfil God’s plan for Question 1: do. I children. I teach my life and for his glory within teaching as a calling upon my Who am I? to make a living. life. I am to foster redemptive relationships between God and man. I am living covenantal .

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In contrast, theism—and Christianity in . This type of worldview has long particular—is a more systematised, codified been associated with a ‘closed-mind’ psychological worldview with a set of specific, organised beliefs phenomenon (Rokeach, 1960), where a person This type of that form a metanarrative. Theism considers refuses to entertain, much less accept, any worldview spirituality as an important and integral aspect of contrary to his or her worldview. “has long religion. Interestingly, it may lead to two extremes. Having examined and considered various been When the adherents of a systematised, codified aspects of a worldview framework it is deemed associated worldview become extreme in their naturalistic appropriate now to inspect a more detailed analysis with a interpretations and reject theism, they move of one organised sub-group belief system (among ‘closed- towards atheism; a worldview that considers the many that exist) within naturalism, theism mind’ God (or ) to be only a human construction. and pantheism, respectively. Table 2 has been psycho- On the other hand, when the adherents of a adapted from Rasi (2000, pp. 10–11) and used with logical systematised and codified worldview become permission. It lists examples of beliefs and premises phenom- extreme in their literalist canonical interpretations that ‘sustain’ the worldview of each sub-group— enon and eschew rational discussion, they move towards according to 11 parameters—and enables the reader ” Figure 1: Representation of a fragmented philosophy or belief system vis-à-vis a codified and systematic one

Basic beliefs and presuppositions about the world (identity, origins, future, purpose)

Fragmented philosophy or belief system

Systematised and codified belief system

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to tease out similarities, differences and distinctives. God and accept him, but with findings of science, It also provides a useful context for the worldview I cannot. I believe that and suffering come statements articulated by several of the students, in from , but it is also part of humanity in the sense that there needs to be a balance of good the section of the article that follows. and bad. As nobody knows what happens at death Of immediate , in scanning the beliefs (I would love for something to happen to me after are the apparent intersections, disjunctions and death), I believe (98%) that happens. I do the lack of any consensus across the ; not believe that history has an actual meaning, but provides us with events that make us build a more other than that there is no irrefutable supporting positive life” (Student 3). evidence for what are mostly and essentially metaphysical issues. There is, however, a clear It should not be too difficult to identify aspects division between naturalism and supernaturalism; of the three worldviews in Table 2 reflected in the with biblical Christianity and New Age falling into students’ responses, given above. the latter category. In of this, vast gaps exist When considering students’ worldviews, it between the ‘ claims’ of the two systems. may be beneficial for educators to recognise There is also an intersection, to some extent, some existing similarities and the common ‘deep between Naturalism and New Age in the ‘human life questions’ with which each worldview has to A promising predicament’ and ‘solutions’ parameters. On the ‘wrestle’. A promising common ground for bringing common whole, however, the three worldviews represent together differing worldviews may be the area of ground for discrete systems. Consequently, it seems to defy values, where values such as , fairness, “ to fit disparate and fragmented ideas from excellence, humility, honesty, , thankfulness, bringing together the three worldviews together, into a coherent self-control—among others—may find ready differing meaningful worldview. . worldviews Sometimes, however, differences may need to be may be Worldviews in the classroom addressed. If students feel disconcerted because of the area of Table 2 may assist teachers to reflect on their own the incompatibility of their worldviews, less learning values worldviews, as well as act as a framework and is likely to occur. The educator, by encouraging a reference point to discover the source of some of the non-threatening and safe environment within the values and beliefs of the students whom they teach. classroom, may provide an opportunity for each In a present-day classroom, teachers can expect student to engage in an honest look at his / her ”to find a diversity of worldviews being formed. The personal worldview. following responses, articulated by three tertiary students, illustrate this point: Conclusion The writer has argued in this article that in the “I mainly believe in but do not rule out current multicultural and multi-faith educational creation. I am not sure if there is a purpose to life, but I so. I do not believe that there is a “God” milieu, teachers need to be aware of and as such—but I do believe there is something knowledgeable about a range of worldviews. more. I believe that pain and suffering are just a It seems reasonable to conclude that the part of life—but I see as a major part of definitions and information presented, issues raised, why you do the right thing. I do not believe there is something after death, but I hope there is” questions posed, strategies suggested and criteria (Student 1). posited should provide practitioners with a basic workable framework for dealing with worldviews. “Where did I come from? I came from a loving Also, because educators are ‘culture carriers’ Father in who created me and knows me and education does not occur in a vacuum, it is better than I know myself. Where am I going? When my life here ends I believe I will go to the essential that they recognise their unique role, and grave and “sleep” until the second coming, the have an appreciation of their own worldview before return of . He will cover my mistakes with they can celebrate and understand someone else’s. his . His grace and mercy will save me. As they strive to consistently promote and implement Why am I here? What purpose do I have? I do not know the plans my God has for me, but my life -cultural communication, practitioners may has relevance because I know he made me for a be required to go beyond their comfort zone. As reason. I trust him” (Student 2). noted by Warren and Taylor Warren (1993, p. 25), understanding that every “culture is as inhumane “I believe the origins of humanity come from and as benevolent as every other,” will encourage evolution. I believe that humanity is survival of the fittest in general, but each individual has a educators to be less likely to sit in purpose within themselves. I do not believe that regarding the ‘successes’ or ‘failures’ of any God exists. I would honestly love to believe in worldview. TEACH

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Table 2: An analysis of sub-groups’ belief systems within major worldviews: , biblical Christianity and New Age

Worldview Naturalism Theism Pantheism parameter Secular Humanism Biblical Christianity New Age

An infinite, transcendent God, Inanimate matter and energy that The spiritual universe, which 1. Ultimate reality who acts in the universe and is have always existed is god / mind / one / all knowable by human

A personal (triune), creatively There is no such thing, because active, omniscient, sovereign An impersonal and amoral 2. Nature of God God is a being, who is the source of god / mind / one / all

The universe is eternal and operates as a uniformity of cause Created by God by the power 3. Origin of the and effect in a closed system. Or, of his word, to operate with a Manifestations of the eternal universe and according to the Big Bang Theory, uniformity of cause and effect in god / mind / one / all life the universe appeared suddenly an open system and inexplicably

God’s self-disclosure in Jesus Human reason and Christ and through the Bible, Trained introspection plus 4. Means of working through and confirmed by human and reason channelled of knowing truth the illuminated by God the Holy , god / mind / one / all and confirmed by

Physical-spiritual beings with Spiritual beings, a part 5. Nature of Complex “machines”; highly personality, created in God’s of god / mind / one / all, human beings evolved animals image, capable of free moral temporarily residing in decisions, now in a fallen condition material bodies

Establishing a loving relation- Transition toward Self-fulfilment, , service ship with God, realising personal progression (or 6. Purpose of and betterment of the next potential, serving fellow humans, regression) until union human life generation enjoying this life and preparing for with god / mind / one / all is eternal life achieved

Majority opinion, contemporary Unchanging character of God (just Inner impulses and 7. Basis of mores, the best traditions, and merciful), revealed in Christ inclinations; there is no morality particular circumstances, or and in the Bible “right” or “wrong” behaviour individual conscience

Sin is a conscious rebellion Ignorance of reality and Ignorance of reality and true against God and his ; of true human potential; human potential; bad ; an attempt to enthrone humans 8. Human lack of comprehension incompetent ; lack as autonomous and self-sufficient predicament of of human understanding and creatures; as a result, the image communications; inattention cooperation; polluted environment of God became defaced and the to environmental balance entire world suffered

Spiritual rebirth involves faith Better education, more support to in divine redemption through Change in , science, technological , 9. Solution to Jesus Christ. It leads to a new which leads to better self- just laws, competent government, the human life of loving obedience to God, understanding, human improved human understanding predicament adequate self-understanding, relations, and care of the and cooperation and care of the proper human relationships and biosphere—self-redemption biosphere care of earth and its environments

For some it is an Final end of existence in its entire unconscious parenthesis. For An ; entrance into the 10. Death dimension other Christians it is an entrance next stage in cosmic life into another conscious state

A meaningful sequence of events, Unpredictable and without guided by free human decisions, overarching purpose, guided both An illusion and / or a cyclical 11. Human history but also supervised by God; by human decisions and by force process moving toward the fulfilment of beyond human control God’s overall plan

Adapted from Rasi (2000, pp. 10–11), used with permission.

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TEACHjournal 6-1.indd 55 27/6/12 7:42:09 PM Research & Scholarship AVONdaLE SHORT COURSES Endnote Olthuis, J. (1985). On worldviews. Christian Scholars Review, 14, 153–64. * This article, in part, has been adapted for publication in TEACH Rasi, H. (2000). Worldviews, contemporary culture, and Adventist from the book by Barbara J. Fisher, Developing a faith-based thought. Paper presented at Symposium on the Bible and education: A teacher’s manual. Terrigal, NSW: David Barlow Adventist scholarship. Juan Dolio, , March Publishing, 2010; with the permission of the author and the Outdoor education involves contact with nature, small groups, and adventure, to provide a unique approach in the development of 19–26, 2000. Retrieved 27th October, 2009, from http://www. publisher. OUTdOORhealth and wellbeing for school students. RECREATION fae.adventist.org/essays/26Bcc_001-015.htm Rokeach, M. (1960). The open and closed mind: Investigations into References the nature of belief systems and personality systems. New Effective outdoor education programs are best run by teachers who are trained to guide and facilitate outdoor education activities. Avondale is Belcher, C. (2003). What do you do with a slightly used worldview? York: , Inc. proud to announce the commencement of Outdoor Education short courses for teachers. College of Christian Higher Education E-Journal, November. Sire, J. (1998). The universe next door. Downers Grove, IL: Christian, B. (2009). Developing a nexus between Christian InterVarsity Press. Sire, J. (2004). Naming the elephant: Worldview as a concept. the Certificate III in Outdoor worldview and the social in pre-service teachers. These courses will train teachers to be guides in the three activity areas the of qualification Bushwalking, is a Abseiling, Statement and of AttainmentCanoeing/kayaking. from The competencies are Journal of Christian Education, 52(2), 66–77. Downers Grove, IL: InterVarsity Press. Solomon, J. (1994). Worldviews. Retrieved 27th January, 2012, from the Sport, Fitness and Recreation Training Package (SIS10) and Culp, J. (2009). Panentheism. Retrieved 14th September, 2009, Recreation, which is the recommended qualification for teachers, and others, who wish to guide outdoor education activities. Short courses are from, http://plato.stanford.edu/entries/panentheism from http://www.probe.org/site/c.fdKEIMNsEoG/b.4224519/ Geisler, N. (1999). Comparison chart of major world views. k.362A/Worldviews.htm available on-line with a practical assessment in your local area. Retrieved 2nd March, 2012, from http://www.emmanuel- Solomon, J. (1998). Worldviews: What is true? Retrieved 20th baptistchurch.com/files/worldviews_chart.pdf March, 2009, from http://www.ministeriosprobe.org/MGManual/ Lennox, J. (2009). God’s undertaker. Has science buried God? Foundationfoundtn2.htm Oxford, UK: Lion Hudson. Van Dyk, J. (2000). The craft of Christian teaching. Sioux Center, McCallum. D. (1997). Five worldviews. Retrieved 20th March, IA: Dordt Press. 2009, from http://www.xenos.org/classes/papers/5wldview.htm Walsh, B., & Middleton, B. (1984). The transforming vision: Shaping Nash, D. (1992). Worldviews in conflict: Christianity in the world of a . Downers Grove, IL: InterVarsity Press. ideas. Grand Rapids, MI: Zondervan Publishing House. Warren, J., & Taylor Warren, C. (1993). Multicultural education: A Naugle, D. (2002). Worldview: The history of a concept. Grand spiritual imperative. The Journal of Adventist Education, 56(1), Rapids, MI: William B. Eerdmans Publishing Company. 24-26. BUSHWALKING Bushwalking Guide Controlled Environments — Controlled bushwalking involves walking in the for a day or overnight bushwalk. This a skill set of units for those wishing to guide bushwalks in locations such as tracked and easily untracked areas that are reliably marked on , and are obvious on the ground.

ABSEILING Abseiling Guiding Single Pitch (Natural Surfaces) — Abseiling single pitch involves descending vertical or near vertical surfaces using ropes and descending friction devices where there is access to the top and bottom of the cliff. This is a skill set of units for those wishing to guide abseiling activities on natural surfaces which are single pitch.

PADdLING Canoeing/kayaking Guide Flat Water — Canoeing and kayaking has a broad FIND YOUR INSPIRATION AT AVONDALEent locations from scope. It involves paddling activities done in a variety of differ rivers and lakes toIT’S estuaries EDUCATION and protected waters. DESIGNED This is a skill set FOR of units LIFE for those wishing to guide canoeing/kayaking trips on flat and undemanding water.

For further information phone 1800 991 392 56 | TEACH | v6 n1 or visit www.avondale.edu.au/outdoorrec and click on the ‘Short Courses’ tab

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