Zuckerberg almost always tells users that change is hard, often referring back to the early days of Facebook when it had barely any of the features people know and love today. He says sharing and a more open and connected world are had barely any of the features people know and love today. He says sharing and a more open and connected world are good, and often he says he appreciates all the feedback.

Philosophers-professionals and the armchair variety-are given to defending comprehensive world views. Raymond Geuss, one of the most celebrated thinkers of our time, dispenses with this ambition for intellectual unity. Ranging across the history of art and ideas, Geuss argues for flexibility, doubt, and the accommodation of unresolved complexity.

Epistemological issues have inevitably been perennial issues for theism. For any claim to have insight into the nature and acts of the divine requires some sort of substantiation. And the appeal to faith typically made to meet this demand is often unconvincing. This raises a fundamental question: what could constitute proper grounds for theistic belief? In attempting to anwser this question, we will need to address the underlying epistemic issue of what justifies commitment to any world–view.

In the work of the late Belgian philosopher, logician and freethinker Leo Apostel (1924–1995) the concept of ‘world view’ is extensively developed. From the diverse research of Apostel, I gather and examine the constituents of a world view and their relationships. I propose to understand it as a pluralist and open, rationalised ontology of the ‘world whole’, comprising knowledge systems, valuative ethical systems and concomitant action guiding systems, to a large extent reflecting insight in the (...) exact sciences. The prolific and scattered opus of Apostel renders my account of encompassing world views approximate and incomplete. It merely outlines the intrinsically unfinished project and presents a recent development. This development mainly involves our approach to the phenomenon of emergence from a quantum theoretical perspective. (shrink)

In the last sixty years the West-European religious landscape has changed radically. People, and also religious and humanist communities, in a post-sec¬ular world are challenged to develop a new existential, ethical and spiritual language that fits to their global and pluralistic surroundings. This new world-viewing language could rise out of the reflection on contrast experiences, positive and negative disruptive experiences that question the everyday inter pretations of life. The connection of these articulated reflections on contrast experiences with former (...) world-viewing sources and practices with regard to precarious life could provide new meaning and orientation for individuals and communities. Four different sorts of dialogues can be distinguished, which together I call world-viewing dialogues: contrast experiences and the dialogue with oneself, contrast experiences discussed in small groups, contrast experiences and values in our nowadays society and contrast experiences in dialogue with philosophical and religious traditions from different cultures and ages. (shrink)

У статті, присвяченій базовим світоглядним настановам фундатора українського академічного релігієзнавства професора Анатолія Колодного, у її другій частині, висвітлюється творчість релігієзнавця в період незалежної України. Саме в ці роки видатний український мислитель доклав титанічних інтелектуальних і дієвих зусиль для формування українського академічного релігієзнавства як самостійної, предметно, об’єктно та методологічно окресленої галузі гуманітарних наук. Його численними науковими ініціативами вибудувано історіографічний дискурс української духовно-культурної спадщини та викладено послідовну історію релігійних і релігієзнавчих здобутків українців.

Ca. 40 published papers from a summer institute in the German Democratic Republic in 1988.

Papers from a conference held at Colorado State Univ., Sept. 1986. Addresses such related topics as the nature of the mind, our place in society, and the nature of ethics. Annotation copyrighted by Book News, Inc., Portland, OR.

A. Plantinga develops a challenging critique of Castañeda's guise theory, by identifying fundamental intuitions that guise theory gives up and by developing several objections to the guise-theoretic world view as a whole. In this paper, I examine whether Plantinga's criticisms apply to the theory of abstract objects. The theory of abstract objects and guise theory can be fruitfully compared because they share a common intellectual heritage---both follow Ernst Mally [1912] in postulating a special realm of objects distinguished by (...) their "internal" or "encoded" properties. Despite this common heritage, however, the theories organize, develop, and apply these special objects in distinctive ways. The two metaphysical systems, therefore, differ significantly, and these differences become important when one considers Plantinga's critique of guise theory. In this essay, the author shows that the theory of abstract objects anticipates and addresses most of Plantinga's concerns about guise theory, by preserving intuitions guise theory has abandoned. (shrink)

Preface.--Science, ideology, and world view.--Objectives and methods in intellectual history.--The Kuhnian paradigm and the Darwinian revolution in natural history.--Biology and social theory in the nineteenth century.--Darwin as a social evolutionist.--Darwinism as a world view.--From Huxley to Huxley.--Postscript.

What is film? Why are movies important? Why do we care about them in the way we do? How do we think of the connections between the projected image and what it is actually an image of? Most movie-goers assume that they are entitled to make jugments and come to conclusions about the movies they see--to evaluate how "good" they are, or what they "mean." But what do they base, or what should they base, their judgments on? In this thought-provoking (...) new book, Stanley Cavell, a professor of philosophy and aesthetics at Harvard who has long taken a lively interest in movies, looks closely at these and other questions concerning America's most popular art and the perceptions we make of, by, and through it. His answers are surprising and important--not only to our understanding of film and of ourselves, but to our expectations of life and art. Mr. Cavell's explorations of some of Hollywood's stars, directors, and most famous films--as well as his fresh look at Godard, Bergman, and other great European directors--will be of lasting interest to movie-viewers and intelligent people of all ages. (shrink)

Examines the formation, structure and collapse of the bourgeois world view, exploring the concepts of fun, happiness, pleasure, and excitement.

Abstract:This paper investigates the broad ideological conflict between world views on corporate culture. Two views are identified: one encompassing standard liberal economic philosophy; the other taking broader notions of corporate culture from ethics theory. The conflict that surrounded the World Trade Organization meeting in Seattle is used as an illustration of the current conflict between these views. The writings of Alasdair MacIntyre are employed as a means of elucidating and reconciling these two world views.

In response to the ravages perpetrated on planet earth by the single-minded pursuit of short-term business bottomline, the author outlines the keynotes of shifting consciousness about economics in the West. She points out the new upsurge of active interest in finer values, including spirituality in business circles. With out a spiritual compass to guide, industrialization has been fostering disvalues. The impact of Eastern reli gions, and their emphasis on the inner self, on American thinking has of late become very strong. (...) The paper also draws atiention to Gandhi's trusteeship concept, and to the successful spiritual experiments done at Nagarjuna Fertilizers Ltd. She, however, has doubts whether business will changes its ways by itself unless something more powerful forces it to do so. (shrink)

The importance of religious cosmology for environmental ethics is explored in a case-study of enchanted and disenchanted world-views in the Sert o of North-east Brazil. Popular Catholicism is shown to have retained an enchanted world-view of humans interacting with saints, souls and animist spirits. In order to differentiate themselves from Catholics, evangelical Protestants pursue a disenchanted view of the natural environment but hold a highly supernatural view of human society. Afro-Brazilian cult members are Catholics who (...) graft an enchanted view of human society on to an enchanted view of nature, producing a hyper-enchanted world-view. The relationship between religious world-view, agricultural modernisation, deforestation and social disparity is evaluated, showing how the process of disenchantment has been highly uneven with the selective elimination of certain enchanted beliefs alongside the persistence of others and their re-adaptation to the contemporary needs of the local population. (shrink)

This paper explores the fundamental question of what ‘responsibility’ means to different sets of world views adopted implicitly by business students. The exploration adopts the stakeholder theory and three subsets of the Friedman mentality to explain how individuals may value sustainability initiatives. Subsequently, it explores whether it is better to flow with the dominant economic-driven world view as prescribed by the business school or to challenge it in order to cultivate business students with sustainability-driven values. The conclusion (...) highlights implications for business and management education, as well as the role of entrepreneurship to promote sustainability values. (shrink)