- 1 පරිවර්තනය කිරීම අවශ්යයි
- 2 Origins of world views
- 3 Impact of worldviews
- 4 Worldviews in religion and philosophy
- 5 See also
- 6 References
- 7 External links
පරිවර්තනය කිරීම අවශ්යයි[සංස්කරණය කරන්න]
ලෝක දෘෂ්ටිය (A worldview හෝ ලෝක දැක්ම) යන්න Weltanschauung (ජර්මානු වදනින් ජනිතවූවකි. Welt යන්න ඉංග්රිසි "world", යන්නටද Anschauung යන ජර්මන් වදන "view"(දැක්ම) or "outlook"(දෘෂ්ටිය) යන්නටද යෙදේ. මෙම සංකල්පය ජර්මන් දර්ශනයට හා ඥානවිභාගයට අදාල වන අතර පුලුල් ලෝක දැක්මකින් යුතුය.( and refers to a wide world perception.) මෙයට අමතරව, ඒ ඒ පුද්ගලයා විසින් ලෝකය හා එහි අන්තර්ක්රියා පිළිබඳ සංකල්පීකරණයට අදාල අදහස් හා විස්වාස පද්ධතිය ද මින් නියෝජනය වේ.(Additionally, it refers to the framework of ideas and beliefs through which an individual interprets the world (ලෝකය)and interacts in it). ඉංග්රිසි බසෙහි ‘worldview‘ හා ‘outlook‘ යන පද මේ සඳහා බහුලව යෙදේ. (Compare with ideology - in the Althusserian sense, is "the imaginary relation to the real conditions of existence." ).) යන
Origins of world views[සංස්කරණය කරන්න]
Worldview and linguistics[සංස්කරණය කරන්න]
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.
The theory, or rather hypothesis, was well received in the late 1940s, but declined in prominence after a decade. In the 1990s, new research gave further support for the linguistic relativity theory, in the works of Stephen Levinson and his team at the Max Planck institute for Psycholinguistics at Nijmegen, The Netherlands . The theory has also gained attention through the work of Lera Boroditsky at Stanford University.
Weltanschauung and cognitive philosophy[සංස්කරණය කරන්න]
One of the most important concepts in cognitive philosophy and generative sciences is the ජර්මානු 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 [තහවුරු කරන්න] the Weltanschauung of that people in the form of its syntactic structures and untranslatable connotations and its denotations.
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-climatic conditions, the economic resources available, socio-cultural systems, and the linguistic family  . (The work of the population geneticist Luigi Luca Cavalli-Sforza aims to show the gene-linguistic co-evolution of people).
If the Sapir-Whorf hypothesis is correct, the worldview map of the world would be similar to the linguistic map of the world. However, it would also almost coincide with a map of the world drawn on the basis of music across people. [තහවුරු කරන්න]
Worldview and folk-epics[සංස්කරණය කරන්න]
As natural language becomes manifestations of world perception, the literature of a people with common Weltanschauung emerges as holistic representations of the wide world perception of the people. Thus the extent and commonality between world folk-epics becomes a manifestation of the commonality and extent of a worldview.
Epic poems are shared often by people across political borders and across generations. Examples of such epics include the Nibelungenlied of the Germanic-Scandinavian people, The Silappadhikaram of the South Indian people, The Gilgamesh of the Mesopotamian-Sumerian civilization and the people of the Fertile Crescent at large, The Arabian nights of the Arab world and the Sundiata epic of the Mandé people.
- මෙයද බලන්න: list of world folk-epics
Construction of worldviews[සංස්කරණය කරන්න]
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.
It should be noted that while Apostel and his followers clearly hold that individuals can construct worldviews, other writers regard worldviews as operating at a community 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 should comprise seven elements:
- An ontology, a descriptive model of the world
- An explanation of the world
- A futurology, answering the question "where are we heading?".
- Values, answers to ethical questions: "What should we do?".
- A praxeology, or methodology, or theory of action.: "How should we attain our goals?"
- An epistemology, or theory of knowledge. "What is true and false?"
- An etiology. A constructed world-view should contain an account of its own "building blocks", its origins and construction.
Impact of worldviews[සංස්කරණය කරන්න]
Structural aspects[සංස්කරණය කරන්න]
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 tradition which is 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 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 of Freewill 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 ස්වභාවික විද්යාව. They view the scientific method as the most reliable model for building and understanding of the world.
Other aspects[සංස්කරණය කරන්න]
In The Language of the Third Reich, Weltanschauungen came to designate the instinctive understanding of complex geo-political problems by the Nazis, which allowed them to act in the name of a higher ideal[තහවුරු කරන්න] and in accordance to their theory of the world. These acts perceived outside that unique Weltanschauung are now commonly perceived as acts of aggression, such as openly beginning invasions, twisting facts, and violating human rights.
Worldviews in religion and philosophy[සංස්කරණය කරන්න]
Various writers suggest that religious or philosophical belief-systems should be seen as worldviews rather than a set of individual hypotheses or theories. The Japanese Philosopher Nishida Kitaro wrote extensively on "the Religious Worldview" in exploring the philosophical significance of Eastern religions. According to Neo-Calvinist David Naugle's Worldview: 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 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 makeup of our world." and 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 Rev. Professor Keith Ward bases his discussion of the rationality of religious belief in Is Religion Dangerous? on a consideration of religious and non-religious worldviews.
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 of cultural 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".
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 his Worldviews: Crosscultural Explorations of Human Beliefs with "Exploring Religions and Analysing Worldviews" and argues for "the neutral, dispassionate study of different religious and secular systems - a process I call worldview analysis"