World view A comprehensive world view (or worldview) is the fundamental cognitive orientation of an individual or society encompassing natural philosophy; fundamental, existential, and normative postulates; or themes, values, emotions, and ethics.[ The term is a calque of GermanWeltanschauung, composed of Welt, 'world', and Anschauung, 'view' or 'outlook'. It is a concept fundamental to German philosophy and epistemology and refers to a wide world perception. Additionally, it refers to the framework of ideas and beliefs through which an individual interprets the world and interacts with it. Origins of worldviews Worldview and linguistics A worldview describes a consistent (to a varying degree) and integral sense of existence and provides a framework for generating, sustaining, and applying knowledge. The linguistic relativity hypothesis of Benjamin Lee Whorf describes how the syntactic-semantic structure of a language becomes an underlying structure for the Weltanschauung of a people through the organization of the causal perception of the world and the linguistic categorization of entities. As linguistic categorization emerges as a representation of worldview and causality, it further modifies social perception and thereby leads to a continual interaction between language and perception. Weltanschauung and cognitive philosophy One of the most important concepts in cognitive philosophy and cognitive sciences is the German concept of Weltanschauung. This expression refers to the "wide worldview" or "wide world perception" of a people, family, or person. The Weltanschauung of a people originates from the unique world experience of a people, which they experience over several millennia. The language of a people reflects theWeltanschauung of that people in the form of its syntactic structures and untranslatable connotations and its denotations. Worldview can be expressed as the fundamental cognitive, affective, and evaluative presuppositions a group of people make about the nature of things, and which they use to order their lives. If it were possible to draw a map of the world on the basis of Weltanschauung, it would probably be seen to cross political borders —Weltanschauung is the product of political borders and common experiences of a people from a geographical region, environmental-climaticconditions, the economic resources available, socio-cultural systems, and the language family. Regardless of whether thought strongly shapes language and culture or vice versa, the worldview map of the world would likely be closely related to the linguistic map of the world. Similarly, it would probably almost coincide with a map of the world drawn on the basis of musicacross people. Construction of worldviews The construction of integrating worldviews begins from fragments of worldviews offered to us by the different scientific disciplines and the various systems of knowledge. It is contributed to by different perspectives that exist in the world's different cultures. This is the main topic of research at the Center Leo Apostel for Interdisciplinary Studies. While Apostel and his followers clearly hold that individuals can construct worldviews, other writers regard worldviews as operating at acommunity level, and/or in an unconscious way. For instance, if one's worldview is fixed by one's language, as according to a strong version of the Sapir–Whorf hypothesis, one would have to learn or invent a new language in order to construct a new worldview. According to Apostel, a worldview is an ontology, or a descriptive model of the world. It should comprise these six elements: 1. An explanation of the world 2. A futurology, answering the question "where are we heading?" 3. Values, answers to ethical questions: "What should we do?" 4. A praxeology, or methodology, or theory of action.: "How should we attain our goals?" 5. An epistemology, or theory of knowledge. "What is true and false?" 6. An etiology. A constructed world-view should contain an account of its own "building blocks," its origins and construction. Structural aspects The term denotes a comprehensive set of opinions, seen as an organic unity, about the world as the medium and exercise of human existence. Weltanschauung serves as a framework for generating various dimensions of human perception and experience like knowledge,politics, economics, religion, culture, science and ethics. For example, worldview of causality as uni-directional, cyclic, or spiral generates a framework of the world that reflects these systems of causality. A uni-directional view of causality is present in some monotheistic views of the world with a beginning and an end and a single great force with a single end (e.g., Christianity and Islam), while a cyclic worldview of causality is present in religious traditions which are cyclic and seasonal and wherein events and experiences recur in systematic patterns (e.g., Zoroastrianism, Mithraism and Hinduism). These worldviews of causality not only underlie religious traditions but also other aspects of thought like the purpose of history, political and economic theories, and systems like democracy, authoritarianism, anarchism, capitalism,socialism and communism. The worldview of a linear and non-linear causality generates various related/conflicting disciplines and approaches in scientific thinking. The Weltanschauung of the temporal contiguity of act and event leads to underlying diversifications like determinism vs. free will. A worldview offree will leads to disciplines that are governed by simple laws that remain constant and are static and empirical in scientific method, while a worldview of determinism generates disciplines that are governed with generative systems and rationalistic in scientific method. Some forms of philosophical naturalism and materialism reject the validity of entities inaccessible to natural science. They view the scientific method as the most reliable model for building an understanding of the world. Worldviews in religion and philosophy Various writers suggest that religious or philosophical belief-systems should be seen as worldviews rather than a set of individual hypothesesor theories. Nishida Kitaro wrote extensively on "the Religious Worldview" in exploring the philosophical significance of Eastern religions. According to Neo-Calvinist David Naugle's World view: The History of a Concept, "Conceiving of Christianity as a worldview has been one of the most significant developments in the recent history of the church." The Christian thinker James W. Sire defines a worldview as "a commitment, a fundamental orientation of the heart, that can be expressed as a story or in a set of presuppositions (assumptions which may be true, partially true, or entirely false) which we hold (consciously or subconsciously, consistently or inconsistently) about the basic construction of reality, and that provides the foundation on which we live and move and have our being." He suggests that "we should all think in terms of worldviews, that is, with a consciousness not only of our own way of thought but also that of other people, so that we can first understand and then genuinely communicate with others in our pluralistic society." The philosophical importance of worldviews became increasingly clear during the 20th Century for a number of reasons, such as increasing contact between cultures, and the failure of some aspects of the Enlightenment project, such as the rationalist project of attaining all truth by reason alone. Mathematical logic showed that fundamental choices of axioms were essential in deductive reasoning and that, even having chosen axioms not everything that was true in a given logical system could be proven. Some philosophers believe the problems extend to "the inconsistencies and failures which plagued the Enlightenment attempt to identify universal moral and rational principles"; although Enlightenment principles such as universal suffrage and the universal declaration of human rights are accepted, if not taken for granted, by many. A worldview can be considered as comprising a number of basic beliefs which are philosophically equivalent to the axioms of the worldview considered as a logical theory. These basic beliefs cannot, by definition, be proven (in the logical sense) within the worldview precisely because they are axioms, and are typically argued from rather than argued for. However their coherence can be explored philosophically and logically, and if two different worldviews have sufficient common beliefs it may be possible to have a constructive dialogue between them. On the other hand, if different worldviews are held to be basically incommensurate and irreconcilable, then the situation is one ofcultural relativism and would therefore incur the standard criticisms from philosophical realists. Additionally, religious believers might not wish to see their beliefs relativized into something that is only "true for them". Subjective logic is a belief reasoning formalism where beliefs explicitly are subjectively held by individuals but where a consensus between different worldviews can be achieved. A third alternative is that the worldview approach is only a methodological relativism, that it is a suspension judgment about the truth of various belief systems but not a declaration that there is no global truth. For instance, the religious philosopher Ninian Smart begins hisWorldviews: Cross-cultural Explorations of Human Beliefs with "Exploring Religions and Analysing Worldviews" and argues for "the neutral, dispassionate