Dimensions of the Relationship between the Individual and Her Unique Worldview Construction

Abstract

Each individual constructs his own private worldview using elements from established worldview traditions. The biographical character of this formation makes this the individual’s “Unique Worldview Construction” (UWC). The purpose of this theoretical study is to analyse the dynamic relationship between the individual and her own UWC. It describes more how than what he believes in or denies. The variation is exceedingly complex. To make it accessible, the complexity is crystallized into seven dimensions: (1) The authority structure deals with the individual’s perception of herself as being superordinate/subordinate to her own UWC. (2) The importance dimension analyses the span from indifference to involvement among a variety of religious/nonreligious, age, and gender cohorts. (3) The certainty dimension explores doubt versus confidence, using theories like confirmation bias, naïve realism, and cognitive dissonance. (4) The dimension of one’s relationship to rejected beliefs describes different ways of being inclusive/exclusive. (5) The emotional dimension depicts the individual’s weak/strong and negative/positive feelings towards different elements of her UWC. (6) The openness dimension sheds light on the respective traits of being introverted/extroverted regarding one’s private worldview. (7) The continuity dimension explores different development patterns, along with complex pre/post-conversion and deconversion processes. The different dimensions partly correlate to each other.

Hvordan skal vi forstå, og hva gjør vi med kjerneelementene i KRLE og Religion og etikk?

“…I tillegg til bruk av filosofisk samtale og det lignende «Tren tanken» (Børresen & Fuglseth, 2022) som metode kan også ulike historiske metoder anvendes for å gi innsikt i hvordan «mennesker har naermet seg spørsmål om mening, identitet og virkelighetsbilde gjennom religioner, livssyn, etikk og filosofi» (Utdanningsdirektoratet, 2020, min utheving). I tillegg kan kunnskap om hvordan individer konstruerer et personlig virkelighetsbilde, Unique Worldview Construction (Eidhamar, 2021), vaere av betydning ved utforsking av eksistensielle spørsmål.…”

Una cosmovisión emergente por causa del Covid-19

“…Asimismo, Dilthey (citado por Makkreel, 2021) se refiere a la cosmovisión como la que procura brindar tanto una imagen cognitiva del mundo como una apreciación de lo que posee valía, por lo cual se debe conservar en la vida, llevándola en la mente para realizar esfuerzos que conduzcan a mejorar la realidad. Eidhamar (2021) plantea que toda persona elabora su cosmovisión individual, empleando componentes de las tradiciones de cosmovisión ya determinadas. Esta construcción o elaboración, de índole biográfica, la lleva a ser la "Construcción Única de la Cosmovisión" (CUC, en español; o UWC, por sus sigla en inglés) (p. 1)" del sujeto.…”

“…Esta posición guarda relación con lo que habían aseverado Apostel y van der Veken (1991), quienes consideran que la visión del orbe se puede definir como un corpus organizado de ideas que versan sobre asuntos fundamentales de la existencia, tales como el ser (ontología), los hechos pasados (historia), el futuro, la axiología, la teoría de las acciones y la verdad (en epistemología), aunque existe otra acepción relacionada con una elaboración más personal o individual. Y luego, aunque la cosmovisión de cada ser humano es individual, se elabora de manera social (Eidhamar, 2021).…”

Questioning the Secularization Theleology: Zalmoxianism and the Re-Enchantment of the World

“…Beyond the dominant theoretical tone of this article-which conceptualizes the religious as diametrically opposed to the secular-, one needs to emphasize that humans manage to live in both "secular" and "religious" worlds, switching back and forth between different sacred and/or secular ontologies (Bullivant 2012;Berger 2014;Hjelm 2018). An individual's (re)interpretation of existing religious or secular traditions is not necessarily an easy-going process; it can also be a disruptive force (Eidhamar 2021) as it involves both a re-evaluation and a reconciliation of competing worldviews in an already fragmented, individualistic, non-cohesive and unjust society.…”