🧩Out of Context: Worldview is... (Definitions)

"A Weltanschauung [worldview] is an intellectual construction which solves all the problems of our existence uniformly on the basis of one overriding hypothesis, which, accordingly, leaves no question unanswered and in which everything that interests us finds its fixed place [...]." (Sigmund Freud, "New introductory lectures on psycho-analysis", 1932)

"Each of us carries within us a worldview, a set of assumptions about how the world works - what some call a paradigm - that forms the very questions we allow ourselves to ask, and determines our view of future possibilities." (Frances M Lappé, "Rediscovering America's Values", 1991)

"Worldviews are social constructions, and they channel the search for facts. But facts are found and knowledge progresses, however fitfully. Fact and theory are intertwined, and all great scientists understand the interaction." (Stephen Jay Gould, "Shields of Expectation - and Actuality", 1993)

"A world view is a coherent collection of concepts and theorems that must allow us to construct a global image of the world, and in this way to understand as many elements of our experience as possible." (Diederick Aerts et al, "World views: From Fragmentation to Integration", 1994)

"A world view is a system of co-ordinates or a frame of reference in which everything presented to us by our diverse experiences can be placed. It is a symbolic system of representation that allows us to integrate everything we know about the world and ourselves into a global picture, one that illuminates reality as it is presented to us within a certain culture." (Diederick Aerts et al, "World views: From Fragmentation to Integration", 1994)

"Worldviews are more a mental security blanket than a serious effort to understand the world." (Bryan Caplan, "The Myth of the Rational Voter: Why Democracies Choose Bad Policies", 2011)

"A worldview is 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 constitution of reality, and that provides the foundations on which we live and more and have our being." (James W Sire, "Naming the Elephant: Worldview as a Concept", 2015)

"A worldview is simply someone's relatively organized understanding of what the world is actually like." (Greg Koukl, [interview with Jonathan Petersen], 2017)

Systems Thinking III

"Systems thinking is a discipline for seeing the 'structures' that underlie complex situations, and for discerning high from low leverage change. That is, by seeing wholes we learn how to foster health. To do so, systems thinking offers a language that begins by restructuring how we think." (Peter Senge, "The Fifth Discipline", 1990)

"Systems thinking is a discipline for seeing wholes. It is a framework for seeing interrelationships rather than things, for seeing patterns of change rather than static 'snapshots'. It is a set of general principles- distilled over the course of the twentieth century, spanning fields as diverse as the physical and social sciences, engineering, and management. [...] During the last thirty years, these tools have been applied to understand a wide range of corporate, urban, regional, economic, political, ecological, and even psychological systems. And systems thinking is a sensibility for the subtle interconnectedness that gives living systems their unique character." (Peter Senge, "The Fifth Discipline", 1990)

"Systems thinking is a framework for seeing interrelationships rather than things, for seeing patterns rather than static snapshots. It is a set of general principles spanning fields as diverse as physical and social sciences, engineering and management." (Peter Senge, "The Fifth Discipline", 1990) 

"Systems philosophy brings forth a reorganization of ways of thinking. It creates a new worldview, a new paradigm of perception and explanation, which is manifested in integration, holistic thinking, purpose-seeking, mutual causality, and process-focused inquiry.” (Béla H. Bánáthy, "Systems Design of Education”, 1991)

"The new paradigm may be called a holistic world view, seeing the world as an integrated whole rather than a dissociated collection of parts. It may also be called an ecological view, if the term 'ecological' is used in a much broader and deeper sense than usual. Deep ecological awareness recognizes the fundamental interdependence of all phenomena and the fact that, as individuals and societies we are all embedded in (and ultimately dependent on) the cyclical process of nature." (Fritjof Capra & Gunter A Pauli, "Steering business toward sustainability", 1995)

"In the new systems thinking, the metaphor of knowledge as a building is being replaced by that of the network. As we perceive reality as a network of relationships, our descriptions, too, form an interconnected network of concepts and models in which there are no foundations. For most scientists such a view of knowledge as a network with no firm foundations is extremely unsettling, and today it is by no means generally accepted. But as the network approach expands throughout the scientific community, the idea of knowledge as a network will undoubtedly find increasing acceptance." (Fritjof Capra," The Web of Life: a new scientific understanding of living systems", 1996)

"It [system dynamics] focuses on building system dynamics models with teams in order to enhance team learning, to foster consensus and to create commitment with a resulting decision […] System dynamics can be helpful to elicit and integrate mental models into a more holistic view of the problem and to explore the dynamics of this holistic view […] It must be understood that the ultimate goal of the intervention is not to build a system dynamics model. The system dynamics model is a means to achieve other ends […] putting people in a position to learn about a messy problem [...] create a shared social reality […] a shared understanding of the problem and potential solutions [...] to foster consensus within the team [..]" (Jac A M Vennix, "Group Model Building: Facilitating Team Learning Using System Dynamics", 1996)

"Understanding ecological interdependence means understanding relationships. It requires the shifts of perception that are characteristic of systems thinking - from the parts to the whole, from objects to relationships, from contents to patterns. […] Nourishing the community means nourishing those relationships." (Fritjof Capra, "The Web of Life: A New Scientific Understanding of Living Systems", 1996)

"Systems thinking practices the exact opposite of this analytic approach. Systems thinking studies the organization as a whole in its interaction with its environment. Then, it works backwards to understand how each part of that whole works in relation to, and support of, the entire system’s objectives. Only then can the core strategies be formulated." (Stephen G Haines, "The Systems Thinking Approach to Strategic Planning and Management", 2000)

"Systems, and organizations as systems, can only be understood holistically. Try to understand the system and its environment first. Organizations are open systems and, as such, are viable only in interaction with and adaptation to the changing environment." (Stephen G Haines, "The Systems Thinking Approach to Strategic Planning and Management", 2000)

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On Method V (Scientific Method)

"Observation, reason, and experiment make up what we call the scientific method." (Richard Feynman, "Mainly mechanics, radiation, and heat", 1963)

“There are metaphysical problems, which cannot be disposed of by declaring them meaningless. For, as I have repeatedly said, they are ‘beyond physics’ indeed and demand an act of faith. We have to accept this fact to be honest. There are two objectionable types of believers: those who believe the incredible and those who believe that ‘belief’ must be discarded and replaced by 'the scientific method'." (Max Born, “Natural Philosophy of Cause and Chance”, 1964)

"Traditional scientific method has always been at the very best 20-20 hindsight. It's good for seeing where you've been. It's good for testing the truth of what you think you know, but it can't tell you where you ought to go." (Robert M Pirsig, "Zen and the Art of Motorcycle Maintenance", 1974) 

“Of course, we know the laws of trial and error, of large numbers and probabilities. We know that these laws are part of the mathematical and mechanical fabric of the universe, and that they are also at play in biological processes. But, in the name of the experimental method and out of our poor knowledge, are we really entitled to claim that everything happens by chance, to the exclusion of all other possibilities?” (Albert Claude, “The Coming of Age of the Cell”, Science, 1975)

"When terms [...] evolve and change definition with time; and when the social reality which terms are intended to organize and render intelligible is also seen to be in flux, capturing the truth in a net of words becomes a matter of intuition and style more than of any scientific method that can be replicated by others and made to achieve the same result every time someone asks the same question, or undertakes the same operations." (William H McNeill, "Discrepancies among the Social Sciences", 1981)

“[…] mathematics is not just a symbolism, a set of conventions for the use of special, formal vocabularies, but is intimately connected with the structure of rational thought, with reasoning practices. [...] mathematics is not just a language, and of refusing the foundationalist move of trying to reduce mathematics to logic, instead seeing mathematics as providing rational frameworks for science, is to set science against a background of rational structures and rational methods which itself has a built-in dynamics. The rational framework of science is itself historically conditioned, for it changes with developments in mathematics.” (Mary Tiles, “Bachelard: Science and Objectivity”, 1984)

"Scientists use mathematics to build mental universes. They write down mathematical descriptions - models - that capture essential fragments of how they think the world behaves. Then they analyse their consequences. This is called 'theory'. They test their theories against observations: this is called 'experiment'. Depending on the result, they may modify the mathematical model and repeat the cycle until theory and experiment agree. Not that it's really that simple; but that's the general gist of it, the essence of the scientific method." (Ian Stewart & Martin Golubitsky, "Fearful Symmetry: Is God a Geometer?", 1992)

“But our ways of learning about the world are strongly influenced by the social preconceptions and biased modes of thinking that each scientist must apply to any problem. The stereotype of a fully rational and objective ‘scientific method’, with individual scientists as logical (and interchangeable) robots, is self-serving mythology.” (Stephen J Gould, “This View of Life: In the Mind of the Beholder”, “Natural History”, Vol. 103, No. 2, 1994)

"Scientists pursue ideas in an ill-defined but effective way that is often called the scientific method. There is no strict rule of procedure that will lead you from a good idea to a Nobel prize or even to a publishable discovery. Some scientists are meticulously careful; others are highly creative. The best scientists are probably both careful and creative. Although there are various scientific methods in use, a typical approach consists of a series of steps." (Peter Atkins et al, "Chemical Principles: The Quest for Insight" 6th ed., 2013)

“Science, at its core, is simply a method of practical logic that tests hypotheses against experience. Scientism, by contrast, is the worldview and value system that insists that the questions the scientific method can answer are the most important questions human beings can ask, and that the picture of the world yielded by science is a better approximation to reality than any other.” (John Michael Greer, “After Progress: Reason and Religion at the End of the Industrial Age”, 2015)

The Web of Life III

All knowledge is profitable; profitable in its ennobling effect on the character, in the pleasure it imparts in its acquisition, as well as in the power it gives over the operations of mind and of matter. All knowledge is useful; every part of this complex system of nature is connected with every other. Nothing is isolated. The discovery of to-day, which appears unconnected with any useful process, may, in the course of a few years, become the fruitful source of a thousand inventions." (Joseph Henry, "Report of the Secretary" [Sixth Annual Report of the Board of Regents of the Smithsonian Institution for 1851], 1852)

"The hosts of living organisms are not random creatures, they can be classified in battalions and regiments. Neither are they isolated creatures, for every thread of life is inter-twined with others in a complex web." (John A Thomson, "The System of Animate Nature" Vol. 1, 1920)

"The human mind is so complex and things are so tangled up with each other that, to explain a blade of straw, one would have to take to pieces an entire universe. A definition is a sack of flour compressed into a thimble." (Rémy de Gourmont, "Decadence and Other Essays on the Culture of Ideas", 1921)

"The new paradigm may be called a holistic world view, seeing the world as an integrated whole rather than a dissociated collection of parts. It may also be called an ecological view, if the term 'ecological' is used in a much broader and deeper sense than usual. Deep ecological awareness recognizes the fundamental interdependence of all phenomena and the fact that, as individuals and societies we are all embedded in (and ultimately dependent on) the cyclical process of nature." (Fritjof Capra & Gunter A Pauli, "Steering business toward sustainability", 1995)

"These three insights - the network pattern, the flow of energy, and the nutrient cycles—are essential to the new scientific conception of life. Scientists have formulated them in complicated technical language. They speak of 'autopoietic networks', 'dissipative structures', and 'catalytic cycles'. But the basic phenomena described by those technical terms are the web of life, the flow of energy, and the cycles of nature." (Fritjof Capra," Turn, Turn, Turn: Understanding Nature’s Cycles", 1997)

"All living organisms must feed on continual flows of matter and energy: from their environment to stay alive, and all living organisms continually produce waste. However, an ecosystem generates no net waste, one species' waste being another species' food. Thus, matter cycles continually through the web of life." (Fritjof Capra, "The Hidden Connections", 2002)

"When we look at the world around us, we find that we are not thrown into chaos and randomness but are part of a great order, a grand symphony of life. Every molecule in our body was once a part of previous bodies-living or nonliving-and will be a part of future bodies. In this sense, our body will not die but will live on, again and again, because life lives on. We share not only life's molecules but also its basic principles of organization with the rest of the living world. Arid since our mind, too, is embodied, our concepts and metaphors are embedded in the web of life together with our bodies and brains. We belong to the universe, we are at home in it, and this experience of belonging can make our lives profoundly meaningful." (Fritjof Capra, "The Hidden Connections", 2002)

"All living systems are networks of smaller components, and the web of life as a whole is a multilayered structure of living systems nesting within other living systems - networks within networks." (Fritjof Capra, "The Systems View of Life: A Unifying Vision", 2014)

"In other words, the web of life consists of networks within networks. At each scale, under closer scrutiny, the nodes of the network reveal themselves as smaller networks. We tend to arange these systems, all nesting within larger systems, in a hierarchical scheme by placing the larger systems above the smaller ones in pyramid fashion. But this is a human projection. In nature there is no 'above' or 'below', and there are no hierarchies. There are only networks nesting within other networks." (Fritjof Capra, "The Systems View of Life: A Unifying Vision", 2014)

On Ecology III

"The social dynamics of human history, even more than that of biological evolution, illustrate the fundamental principle of ecological evolution - that everything depends on everything else. The nine elements that we have described in societal evolution of the three families of phenotypes - the phyla of things, organizations and people, the genetic bases in knowledge operating through energy and materials to produce phenotypes, and the three bonding relations of threat, integration and exchange - all interact on each other." (Kenneth E Boulding, "Ecodynamics: A New Theory Of Societal Evolution", 1978)

"The world is a complex, interconnected, finite, ecological–social–psychological–economic system. We treat it as if it were not, as if it were divisible, separable, simple, and infinite. Our persistent, intractable global problems arise directly from this mismatch." (Donella Meadows, "Whole Earth Models and Systems", 1982)

"Ultimately, uncontrolled escalation destroys a system. However, change in the direction of learning, adaptation, and evolution arises from the control of control, rather than unchecked change per se. In general, for the survival and co-evolution of any ecology of systems, feedback processes must be embodied by a recursive hierarchy of control circuits." (Bradford P Keeney, "Aesthetics of Change", 1983)

"The ecological principle of unity in diversity grades into a richly mediated social principle; hence my use of the term social ecology." (Murray Bookchin, "What Is Social Ecology?" , 1984)

"The existing literature usually stresses the capacity of organizations to learn about and adapt to uncertain, changing environments. We think this emphasis is misplaced. The most important issues about the applicability of evolutionary-ecological theories to organizations concern the timing of changes. Learning and adjusting structure enhance the chance of survival only if the speed of response is commensurate with the temporal patterns of relevant environments." (Michael T Hannan, "Organizational ecology", 1989)

"To halt the decline of an ecosystem, it is necessary to think like an ecosystem." (Douglas P Wheeler, EPA Journal, 1990)

"Ecological Economics studies the ecology of humans and the economy of nature, the web of interconnections uniting the economic subsystem to the global ecosystem of which it is a part." (Robert Costanza, "Ecological Economics: the science and management of sustainability", 1992)

"When the study of the household (ecology) and the management of the household (economics) can be merged, and when ethics can be extended to include environmental as well as human values, then we can be optimistic about the future of humankind. Accordingly, bringing together these three 'E's' is the ultimate holism and the great challenge for our future." (Eugene Odum," Ecology and our endangered life-support systems", 1993)

"Progressively higher levels of organization are attained as catalytic cycles on one level interlock and form hypercycles: these are systems on a higher level of organization. Thus molecules emerge from a combination of chemically active atoms; protocells emerge from sequences of complex molecules; eukaryotic cells emerge among the prokaryotes; metazoa make their appearance among the protozoa and converge in still higher-level ecological and social systems." (Ervin László, "Vision 2020: Reordering Chaos for Global Survival" , 1994)

"The new paradigm may be called a holistic world view, seeing the world as an integrated whole rather than a dissociated collection of parts. It may also be called an ecological view, if the term 'ecological' is used in a much broader and deeper sense than usual. Deep ecological awareness recognizes the fundamental interdependence of all phenomena and the fact that, as individuals and societies we are all embedded in (and ultimately dependent on) the cyclical process of nature." (Fritjof Capra & Gunter A. Pauli," Steering business toward sustainability", 1995)

From Parts to Wholes (1900-1909)

"And as the ideal in the whole of Nature moves in an infinite process toward an Absolute Perfection, we may say that art is in strict truth the apotheosis of Nature. Art is thus at once the exaltation of the natural toward its destined supernatural perfection, and the investiture of the Absolute Beauty with the reality of natural existence. Its work is consequently not a means to some higher end, but is itself a final aim; or, as we may otherwise say, art is its own end. It is not a mere recreation for man, a piece of by-play in human life, but is an essential mode of spiritual activity, the lack of which would be a falling short of the destination of man. It is itself part and parcel of man's eternal vocation." (George H Howison, "The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Idealism", 1901) 

"Mathematical science is in my opinion an indivisible whole, an organism whose vitality is conditioned upon the connection of its parts. For with all the variety of mathematical knowledge, we are still clearly conscious of the similarity of the logical devices, the relationship of the ideas in mathematics as a whole and the numerous analogies in its different departments." (David Hilbert, "Mathematical Problems", Bulletin American Mathematical Society Vol. 8, 1901-1902)

"For if society lacks the unity that derives from the fact that the relationships between its parts are exactly regulated, that unity resulting from the harmonious articulation of its various functions assured by effective discipline and if, in addition, society lacks the unity based upon the commitment of men's wills to a common objective, then it is no more than a pile of sand that the least jolt or the slightest puff will suffice to scatter.“ (Émile Durkheim, 1903)

"From that time, the universe has steadily become more complex and less reducible to a central control. With as much obstinacy as though it were human, it has insisted on expanding its parts; with as much elusiveness as though it were feminine, it has evaded the attempt to impose on it a single will. Modern science, like modern art, tends, in practice, to drop the dogma of organic unity. Some of the mediaeval habit of mind survives, but even that is said to be yielding before the daily evidence of increasing and extending complexity. The fault, then, was not in man, if he no longer looked at science or art as an organic whole or as the expression of unity. Unity turned itself into complexity, multiplicity, variety, and even contradiction." (Henry Adams, "Mont Saint Michel and Chartres", 1904)

"Reduced to their most pregnant difference, empiricism means the habit of explaining wholes by parts, and rationalism means the habit of explaining parts by wholes. Rationalism thus preserves affinities with monism, since wholeness goes with union, while empiricism inclines to pluralistic views. No philosophy can ever be anything but a summary sketch, a picture of the world in abridgment, a foreshortened bird's-eye view of the perspective of events. And the first thing to notice is this, that the only material we have at our disposal for making a picture of the whole world is supplied by the various portions of that world of which we have already had experience. We can invent no new forms of conception, applicable to the whole exclusively, and not suggested originally by the parts." (William James, "A Pluralistic Universe", 1908)

"A system is a whole which is composed of various parts. But it is not the same thing as an aggregate or heap. In an aggregate or heap, no essential relation exists between the units of which it is composed. In a heap of grain, or pile of stones, one may take away part without the other part being at all affected thereby. But in a system, each part has a fixed and necessary relation to the whole and to all the other parts. For this reason we may say that a building, or a peace of mechanisme, is a system. Each stone in the building, each wheel in the watch, plays a part, and is essential to the whole." (James E Creighton, "An Introductory Logic"‎, 1909)

On Paradigms I

"All crises begin with the blurring of a paradigm and the consequent loosening of the rules for normal research […] Or finally, the case that will most concern us here, a crisis may end with the emergence of a new candidate for paradigm and with the ensuing battle over its acceptance." (Thomas S Kuhn, "The Structure of Scientific Revolutions", 1962)

"Probably, the single most prevalent claim advanced by the proponents of a new paradigm is that they can solve the problems that led the old one to a crisis." (Thomas S Kuhn, "The Structure of Scientific Revolutions", 1962)

"For our purposes, a simple way to understand paradigms is to see them as maps. We all know that ‘the map is not the territory’. A map is simply an explanation of certain aspects of the territory. That’s exactly what a paradigm is. It is a theory, an explanation, or model of something else." (Stephen R Covey, "The 7 Habits of Highly Effective People", 1989)

"The word paradigm comes from the Greek. It was originally a scientific term, and is more commonly used today to mean a model, theory, perception, assumption, or frame of reference. In the more general sense, it's the way we 'see' the world - not in terms of our visual sense of sight, but in terms of perceiving, understanding, and interpreting." (Stephen Covey, "The 7 Habits of Highly Effective People", 1989)

“Each of us carries within us a worldview, a set of assumptions about how the world works - what some call a paradigm - that forms the very questions we allow ourselves to ask, and determines our view of future possibilities.” (Frances M Lappé, “Rediscovering America's Values”, 1991)

"Paradigms are powerful because they create the lens through which we see the world." (Stephen Covey, "Daily Reflections for Highly Effective People", 1994)

"The shift of paradigms requires an expansion not only of our perceptions and ways of thinking, but also of our values. […] scientific facts emerge out of an entire constellation of human perceptions, values, and actions-in one word, out of a paradigm-from which they cannot be separated. […] Today the paradigm shift in science, at its deepest level, implies a shift from physics to the life sciences." (Fritjof Capra, "The Web of Life", 1996)

"Paradigms are the most general-rather like a philosophical or ideological framework. Theories are more specific, based on the paradigm and designed to describe what happens in one of the many realms of events encompassed by the paradigm. Models are even more specific providing the mechanisms by which events occur in a particular part of the theory's realm. Of all three, models are most affected by empirical data - models come and go, theories only give way when evidence is overwhelmingly against them and paradigms stay put until a radically better idea comes along." (Lee R Beach, "The Psychology of Decision Making: People in Organizations", 2005)

“The crucial concept that brings all of this together is one that is perhaps as rich and suggestive as that of a paradigm: the concept of a model." (Otávio Bueno, [in" Springer Handbook of Model-Based Science", Ed. by Lorenzo Magnani & Tommaso Bertolotti, 2017])

On Metaphors V

"Metaphor consists in giving the thing a name that belongs to something else; the transference being either from genus to species, or from species to genus, or from species to species, or on grounds of analogy." (Aristotle, "Poetics", cca. 335 BC)
 
"Mathematical research can lend its organisational characteristics to poetry, whereby disjointed metaphors take on a universal sense. Similarly, the axiomatic foundations of group theory can be assimilated into a larger moral concept of a unified universe. Without this, mathematics would be a laborious Barbary." (Dan Barbilian, "The Autobiography of the Scientist", 1940)

"[…] the major mathematical research acquires an organization and orientation similar to the poetical function which, adjusting by means of metaphor disjunctive elements, displays a structure identical to the sensitive universe. Similarly, by means of its axiomatic or theoretical foundation, mathematics assimilates various doctrines and serves the instructive purpose, the one set up by the unifying moral universe of concepts. " (Dan Barbilian, "The Autobiography of the Scientist", 1940)

"[…] theoretical science is essentially disciplined exploitation of metaphor." (Anatol Rapoport, "Operational Philosophy", 1953)

"Speaking without metaphor we have to declare that we are here faced with one of these typical antinomies caused by the fact that we have not yet succeeded in elaborating a fairly understandable outlook on the world without retiring our own mind, the producer of the world picture, from it, so that mind has no place in it. The attempt to press it into it, after all, necessarily produces some absurdities." (Erwin Schrödinger, "Mind and Matter: the Tarner Lectures", 1956)

"The symbol and the metaphor are as necessary to science as to poetry." (Jacob Bronowski, "Science and Human Values", 1956) 

"The model is only a suggestive metaphor, a fiction about the messy and unwieldy observations of the real world. In order for it to be persuasive, to convey a sense of credibility, it is important that it not be too complicated and that the assumptions that are made be clearly in evidence. In short, the model must be simple, transparent, and verifiable." (Edward Beltrami, "Mathematics for Dynamic Modeling", 1987)
 
"People have amazing facilities for sensing something without knowing where it comes from (intuition); for sensing that some phenomenon or situation or object is like something else (association); and for building and testing connections and comparisons, holding two things in mind at the same time (metaphor). These facilities are quite important for mathematics. Personally, I put a lot of effort into ‘listening’ to my intuitions and associations, and building them into metaphors and connections. This involves a kind of simultaneous quieting and focusing of my mind. Words, logic, and detailed pictures rattling around can inhibit intuitions and associations." (William P Thurston, "On proof and progress in mathematics", Bulletin of the American Mathematical Society Vol. 30 (2), 1994)

"If we are to have meaningful, connected experiences; ones that we can comprehend and reason about; we must be able to discern patterns to our actions, perceptions, and conceptions. Underlying our vast network of interrelated literal meanings (all of those words about objects and actions) are those imaginative structures of understanding such as schema and metaphor, such as the mental imagery that allows us to extrapolate a path, or zoom in on one part of the whole, or zoom out until the trees merge into a forest." (William H Calvin, "The Cerebral Code", 1996)

"The logic of the emotional mind is associative; it takes elements that symbolize a reality, or trigger a memory of it, to be the same as that reality. That is why similes, metaphors and images speak directly to the emotional mind." (Daniel Goleman, "Emotional Intelligence", 1996)

James H Jeans - Collected Quotes

"The concepts which now prove to be fundamental to our understanding of nature- a space which is finite; a space which is empty, so that one point [of our 'material' world] differs from another solely in the properties of space itself; four-dimensional, seven- and more dimensional spaces; a space which for ever expands; a sequence of events which follows the laws of probability instead of the law of causation - or alternatively, a sequence of events which can only be fully and consistently described by going outside of space and time - all these concepts seem to my mind to be structures of pure thought, incapable of realisation in any sense which would properly be described as material." (James Jeans, "The Mysterious Universe", 1930)

"The final truth about phenomena resides in the mathematical description of it; so long as there is no imperfection in this, our knowledge is complete. We go beyond the mathematical formula at our own risk; we may find a [nonmathematical] model or picture that helps us to understand it, but we have no right to expect this, and our failure to find such a model or picture need not indicate that either our reasoning or our knowledge is at fault." (James Jeans, "The Mysterious Universe", 1930)

"Today there is a wide measure of agreement, which on the physical side of science approaches almost to unanimity, that the stream of knowledge is heading towards a non-mechanical reality; the universe begins to look more like a great thought than like a great machine. Mind no longer appears as an accidental intruder into the realm of matter; we are beginning to suspect that we ought rather to hail it as a creator and governor of the realm of matter [...]" (James Jeans, "The Mysterious Universe", 1930)

"In brief, a mathematical formula can never tell us what a thing is, but only how it behaves; it can only specify an object through its properties. And these are unlikely to coincide in toto with the properties of any single macroscopic object of our everyday life.” (James H Jeans, "The Mysterious Universe", 1930)

"The essential fact is simply that all the pictures which science now draws of nature, and which alone seem capable of according with observational fact, are mathematical pictures." (James H Jeans, "The Mysterious Universe", 1930)

"The making of models or pictures to explain mathematical formulae and the phenomena they describe is not a step towards, but a step away from reality; it is like making graven images of a spirit." (James H Jeans, "The Mysterious Universe", 1930)

"[…] our knowledge of the external world must always consist of numbers, and our picture of the universe - the synthesis of our knowledge - must necessarily be mathematical in form. All the concrete details of the picture, the apples, the pears and bananas, the ether and atoms and electrons, are mere clothing that we ourselves drape over our mathematical symbols - they do not belong to Nature, but to the parables by which we try to make Nature comprehensible." (James H Jeans, "The New World-Picture of Modern Physics", Supplement to Nature Vol. 134 (3384), 1934)

“A science which confines itself to correlating the phenomena can never learn anything about the reality underlying the phenomena, while a science which goes further than this, and introduces hypotheses about reality can never acquire certain knowledge of a positive kind about reality […]” (James H Jeans, “Physics and Philosophy” 3rd Ed., 1943)

“Exhaustive studies by many investigators have shown that the fundamental laws of nature do not control the phenomena directly. We must picture them as operating in a substratum of which we can form no mental picture unless we are willing to introduce a number of irrelevant and therefore unjustifiable suppositions.” (James H Jeans, “Physics and Philosophy” 3rd Ed., 1943)

“In time they [physicists] hoped to devise a model which would reproduce all the phenomena of physics, and so make it possible to predict them all. […] To-day we not only have no perfect model, but we know that it is of no use to search for one - it could have no intelligible meaning for us. For we have found out that nature does not function in a way that can be made comprehensible to the human mind through models or pictures. […] Although we can never devise a pictorial representation which shall be both true to nature and intelligible to our minds, we may still be able to make partial aspects of the truth comprehensible through pictorial representations or parables. As the whole truth does not admit of intelligible representation, every such pictorial representation or parable must fail somewhere. The physicist of the last generation was continually making pictorial representations and parables, and also making the mistake of treating the half-truths of pictorial representations and parables as literal truths.” (James H Jeans, “Physics and Philosophy” 3rd Ed., 1943)

“It was supposed that a model which reproduced all the phenomena of a science, and so made it possible to predict them all, must in some way correspond to the reality underlying the phenomena. But obviously this cannot be so. After one perfect model had been found, a second of equal perfection might appear, and as both models could not correspond to reality, we should have at least one perfect model which did not correspond to reality. Thus we could never be sure that any model corresponded to reality. In brief, we can never have certain knowledge as to the nature of reality.” (James H Jeans, “Physics and Philosophy” 3rd Ed., 1943)

“[…] many philosophers have found it difficult to accept the hypothesis that an object is just about what it appears to be, and so is like the mental picture it produces in our minds. For an object and a mental picture are of entirely different natures - a brick and the mental picture of a brick can at best no more resemble one another than an orchestra and a symphony. In any case, there is no compelling reason why phenomena - the mental visions that a mind constructs out of electric currents in a brain - should resemble the objects that produced these currents in the first instance.” (James H Jeans, “Physics and Philosophy” 3rd Ed., 1943)

“Nothing is left in the world but happenings for which no explanation or interpretation is offered or even attempted, and science has now for its single aim the discovery of the laws to which these happenings conform - the pattern of events.” (James H Jeans, “Physics and Philosophy” 3rd Ed., 1943)

“Physicists who are trying to understand nature may work in many different fields and by many different methods; one may dig, one may sow, one may reap. But the final harvest will always be a sheaf of mathematical formulae. These will never describe nature itself, hut only our observations on nature. Our studies can never put us into contact with reality; we can never penetrate beyond the impressions that reality implants in our minds.” (James H Jeans, “Physics and Philosophy” 3rd Ed., 1943)

"[…] physics tries to discover the pattern of events which controls the phenomena we observe. But we can never know what this pattern means or how it originates; and even if some superior intelligence were to tell us, we should find the explanation unintelligible. Our studies can never put us into contact with reality, and its true meaning and nature must be for ever hidden from us." (James H Jeans, "Physics and Philosophy" 3rd Ed., 1943)

“Science usually advances by a succession of small steps, through a fog in which even the most keen-sighted explorer can seldom see more than a few paces ahead. Occasionally the fog lifts, an eminence is gained, and a wider stretch of territory can be surveyed - sometimes with startling results. A whole science may then seem to undergo a kaleidoscopic ‘rearrangement’, fragments of knowledge being found to fit together in a hitherto unsuspected manner. Sometimes the shock of readjustment may spread to other sciences; sometimes it may divert the whole current of human thought.” (James H Jeans, “Physics and Philosophy” 3rd Ed., 1943)

“The pictures we draw of nature show similar limitations; these are the price we pay for limiting our pictures of nature to the kinds that can be understood by our minds. As we cannot draw one perfect picture, we make two imperfect pictures and turn to one or the other according as we want one property or another to be accurately delineated. Our observations tell us which is the right picture to use for each particular purpose […] . Yet some properties of nature are so far-reaching and general that neither picture can depict them properly of itself. In such cases we must appeal to both pictures, and these sometimes give us different and inconsistent information. Where, then, shall we find the truth?” (James H Jeans, “Physics and Philosophy” 3rd Ed., 1943)

 “Those who are content with a positivist conception of the aims of science will feel that he is in an entirely satisfactory position; he has discovered the pattern of events, and so can predict accurately; what more can he want? A mental picture would be an added luxury, but also a useless luxury. For if the picture did not bear any resemblance at all to the reality it would be valueless, and if it did it would be unintelligible […]” (James H Jeans, “Physics and Philosophy” 3rd Ed., 1943)

“When two hypotheses are possible, we provisionally choose that which our minds adjudge to the simpler on the supposition that this Is the more likely to lead in the direction of the truth.” (James H Jeans, “Physics and Philosophy” 3rd Ed., 1943)

 “Whenever a man increases the content of his mind he gains new knowledge, and this occurs each time a new relation is established between the worlds on the two sides of the sense-organs - the world of ideas in an individual mind, and the world of objects existing outside individual minds which is common to us all.” (James H Jeans, “Physics and Philosophy” 3rd Ed., 1943)

 “Yet a review of receipt physics has shown that all attempts at mechanical models or pictures have failed and must fail. For a mechanical model or picture must represent things as happening in space and time, while it has recently become clear that the ultimate processes of nature neither occur in, nor admit of representation in, space and time. Thus an understanding of the ultimate processes of nature is for ever beyond our reach: we shall never be able - even in imagination - to open the case of our watch and see how the wheels go round. The true object of scientific study can never be the realities of nature, but only our own observations on nature.” (James H Jeans, “Physics and Philosophy” 3rd Ed., 1943)

"All the pictures which science draws of Nature, and which alone seem capable of according with observational facts, are mathematical pictures." (Sir James Jeans)

Map vs. Territory I

"The map appears to us more real than the land." (David W Lawrence, "Study of Thomas Hardy", cca. 1914)

"If words are not things, or maps are not the actual territory, then, obviously, the only possible link between the objective world and the linguistic world is found in structure, and structure alone." (Alfred Korzybski, "Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics", 1958)

"Two important characteristics of maps should be noticed. A map is not the territory it represents, but, if correct, it has a similar structure to the territory, which accounts for its usefulness." (Alfred Korzybski, "Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics", 1958)

"The map is not the territory, and the name is not the thing named." (Gregory Bateson, "Mind and Nature: A Necessary Unity", 1979)

"The most promising words ever written on the maps of human knowledge are terra incognita, unknown territory." (Daniel J Boorstin, "The Discoverers: A History of Man's Search to Know His World and Himself", 1983)

"None of us see the world as it is but as we are, as our frames of reference, or maps, define the territory." (Stephen Covey, "Principle Centered Leadership", 1992)

"But ignorance exists in the map, not in the territory. If I am ignorant about a phenomenon, that is a fact about my own state of mind, not a fact about the phenomenon itself. A phenomenon can seem mysterious to some particular person. There are no phenomena which are mysterious of themselves. To worship a phenomenon because it seems so wonderfully mysterious, is to worship your own ignorance." (Eliezer Yudkowsky, "Mysterious Answers To Mysterious Questions" 2007)

"It is hard to navigate across one’s environment without having some ideas, however coarse, about it. Indeed, to face any situation we must know whether it is real or imaginary, profane or sacred, sensitive or insensitive to our actions, and so on. This is why even lowly organisms develop, if not worldviews, at least rough sensory maps of their immediate environment – as noted by ethologists from the start. But it is generally assumed that only humans can build conceptual models of their environments. And, except for some philosophers, humans distinguish maps from the territories they represent." (Mario Bunge, "Matter and Mind: A Philosophical Inquiry", 2010)

On Worldviews (1700-1899)

"The largest views are not always the clearest, and that he who is short-sighted will be obliged to draw the object nearer, and may, perhaps, by a close and narrow survey, discern that which had escaped far better eyes." (George Berkeley, "A Treatise Concerning the Principles of Human Knowledge", 1710)

 "It is not therefore the business of philosophy, in our present situation in the universe, to attempt to take in at once, in one view, the whole scheme of nature; but to extend, with great care and circumspection, our knowledge, by just steps, from sensible things, as far as our observations or reasonings from them will carry us, in our enquiries concerning either the greater motions and operations of nature, or her more subtile and hidden works." (Colin Maclaurin, "An Account of Sir Isaac Newton's Philosophical Discoveries, in Four Books", 1748)

“If the human mind is nonetheless to be able even to think the given infinite without contradiction, it must have within itself a power that is supersensible, whose idea of the noumenon cannot be intuited but can yet be regarded as the substrate underlying what is mere appearance, namely, our intuition of the world [worldview]." (Immanuel Kant, “Critique of Judgment”, 1790)

"The diversity of languages is not a diversity of signs and sounds but a diversity of views of the world." (Wilhelm von Humboldt, 1820)

"So it happens at times that a person believes that he has a world-view, but that there is yet one particular phenomenon that is of such a nature that it baffles the understanding, and that he explains differently and attempts to ignore in order not to harbor the thought that this phenomenon might overthrow the whole view, or that his reflection does not possess enough courage and resolution to penetrate the phenomenon with his world-view." (Søren Kierkegaard, 1844)

“The last change in our point of view gives the whole world a pictorial air.” (Ralph W Emerson, “Miscellanies, Embracing Nature, Addresses, and Lectures”, 1866)

“The mutual interdependence of thought and word illuminates clearly the truth that languages are not really means for representing already known truths, but are rather instruments for discovering previously unrecognised ones. The differences between languages are not those of sounds and signs but those of differing  worldviews […] objective truth always rises from the entire energy of subjective individuality.” (Wilhelm von Humboldt)

On Worldviews (1950-1989)

“Everyone has some kind of philosophy, some general worldview, which to men of other views will seem mythological.” (H Richard Niebuhr, “Christ and Culture”, 1951)

"A theoretical science unaware that those of its constructs considered relevant and momentous are destined eventually to be framed in concepts and words that have a grip on the educated community and become part and parcel of the general world picture - a theoretical science [...]" (Erwin Schrödinger, "Are There Quantum Jumps?", The British Journal for the Philosophy of Science Vol. 3, 1952)

"'World view' differs from culture, ethos, mode of thought, and national character. It is the picture the members of a society have of the properties and characters upon their stage of action. While 'national character' refers to the way these people look to the outsider looking in on them, 'world view' refers to the way the world looks to that people looking out. Of all that is connoted by 'culture', 'world view' attends especially to the way a man, in a particular society, sees himself in relation to all else. It is the properties of existence as distinguished from and related to the self. It is, in short, a man's idea of the universe. It is that organization of ideas which answers to a man the questions: Where am I? Among what do I move? What are my relations to these things?" (Robert Redfield, "The Primitive World View", 1952)

“In particular, and most importantly, this is the reason why the scientific worldview contains of itself no ethical values, no esthetical values, not a word about our own ultimate scope or destination, and no God, if you please.” (Erwin Schrödinger, “Nature and the Greeks”, 1954)

"[…] the scientific picture of the real world around me is very deficient. It gives a lot of factual information, puts all our experience in a magnificently consistent order, but it is ghastly silent about all and sundry that is really near to our heart, that really matters to us. It cannot tell us a word about red and blue, bitter and sweet, physical pain and physical delight; it knows nothing of beautiful and ugly, good or bad, God and eternity. Science sometimes pretends to answer questions in these domains, but the answers are very often so silly that we are not inclined to take them seriously." (Erwin Schrödinger, "Nature and the Greeks", 1954)

"We dissect nature along the lines laid down by our native languages. The categories and types that we isolate from the world of phenomena we do not find there because they stare every observer in the face; on the contrary, the world is presented in a kaleidoscopic flux of impressions which has to be organized by our minds - and this means largely by the linguistic systems in our minds. […] We are thus introduced to a new principle of relativity, which holds that all observers are not led by the same physical evidence to the same picture of the universe, unless their linguistic backgrounds are similar or can in some way be calibrated." (Benjamin L Whorf, 1956)

"Once we give serious consideration to the hypothesis of the unconscious, it follows that our view of the world can be but a provisional one; for if we effect so radical an alteration in the subject of perception and cognition as this dual focus implies, the result must be a world view very different from any known before." (Carl Gustav Jung, "The Structure And Dynamics Of The Psyche", 1960)

"A world view is not merely a philosophical by-product of each culture, like a shadow, but the very skeleton of concrete cognitive assumptions on which the flesh of customary behavior is hung. World view, accordingly, may be expressed, more or less systematically in cosmology, philosophy, ethics, religious ritual, scientific belief, and so on, but it is implicit in almost every act. In Parsonian terms, it constitutes the set of cognitive orientations of the members of a society." (Anthony F C Wallace, "Culture and Personality", 1961)

"Discovery always carries an honorific connotation. It is the stamp of approval on a finding of lasting value. Many laws and theories have come and gone in the history of science, but they are not spoken of as discoveries. […] Theories are especially precarious, as this century profoundly testifies. World views can and do often change. Despite these difficulties, it is still true that to count as a discovery a finding must be of at least relatively permanent value, as shown by its inclusion in the generally accepted body of scientific knowledge." (Richard J. Blackwell, "Discovery in the Physical Sciences", 1969)

“The systems approach goes on to discovering that every world-view is terribly restricted.” (C West Churchman, 1970) 

“The notion of ‘system’ has gained central importance in contemporary science, society and life. In many fields of endeavor, the necessity of a ‘systems approach’ or ‘systems thinking’ is emphasized, new professions called ‘systems engineering’, ‘systems analysis’ and the like have come into being, and there can be little doubt that this this concept marks a genuine, necessary, and consequential development in science and world-view.” (Ervin László, “Introduction to Systems Philosophy: Toward a New Paradigm of Contemporary Thought”, 1972) 

“[…] science is not sacrosanct. The restrictions it imposes (and there are many such restrictions though it is not easy to spell them out) are not necessary in order to have general coherent and successful views about the world. There are myths, there are the dogmas of theology, there is metaphysics, and there are many other ways of constructing a worldview. It is clear that a fruitful exchange between science and such ‘nonscientific’ world-views will be in even greater need of anarchism than is science itself. Thus, anarchism is not only possible, it is necessary both for the internal progress of science and for the development of our culture as a whole.” (Paul Feyerabend, “Against Method”, 1975)

“Man's general way of thinking of the totality, i.e. his general world view, is crucial for overall order of the human mind itself. If he thinks of the totality as constituted of independent fragments, then that is how his mind will tend to operate, but if he can include everything coherently and harmoniously in an overall whole that is undivided, unbroken and without border (for every border is a division or break) then his mind will tend to move in a similar way, and from this will flow an orderly action within the whole.” (David Bohm, “Wholeness and the Implicate Order”, 1980)

“People’s views of the world, of themselves, of their own capabilities, and of the tasks that they are asked to perform, or topics they are asked to learn, depend heavily on the conceptualizations that they bring to the task. In interacting with the environment, with others, and with the artifacts of technology, people form internal, mental models of themselves and of the things with which they are interacting. These models provide predictive and explanatory power for understanding the interaction.” (Donald A Norman, “Some observations on Mental Models”, 1983)

On Worldviews (1900-1949)

“The systematic perversion and reinterpretation of the values themselves is much more effective than the 'slandering' of persons or the falsification of the world view could ever be.” (Max Schele, “Das Ressentiment im Aufbau der Moralen”, 1912)

"Theoretical philosophy aimed to discover the unity of experience, namely, in the form of some universal explanation. It strived to yield a world picture, one which is harmoniously integral and completely understandable." (Alexander Bogdanov, "Tektology: The Universal Organizational Science" Vol. I, 1913)

"Not ideas, but material and ideal interests, directly govern men's conduct. Yet very frequently the 'world images' that have been created by 'ideas' have, like switchmen, determined the tracks along which action has been pushed by the dynamic of interest. 'From what' and 'for what' one wished to be redeemed and, let us not forget, 'could be' redeemed, depended on one's image of the world." (Max Weber, "The Social Psychology of the World Religions", 1915)

“Resignation as to knowledge of the world is for me not an irretrievable plunge into a scepticism which leaves us to drift about in life like a derelict vessel. I see in it that effort of honesty which we must venture to make in order to arrive at the serviceable world-view which hovers within sight. Every world-view which fails to start from resignation in regard to knowledge is artificial and a mere fabrication, for it rests upon an inadmissible interpretation of the universe. […] World-view is a product of life-view, not vice versa.” (Albert Schweitzer, “Kulturphilosophie”, 1923) 

"The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. The sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the light into the peace and safety of a new dark age." (Howard P Lovecraft, "The Call of Cthulhu", 1926)

“Whereas the particular conception of ideology designates only a part of the opponent's assertions as ideologies - and this only with reference to their content, the total conception calls into question the opponent's total worldview (including his conceptual apparatus), and attempts to understand these concepts as an outgrowth of the collective life of which he partakes.” (Karl Mannheim, “Ideology and Utopia”, 1929) 

"A Weltanschauung [worldview] is an intellectual construction which solves all the problems of our existence uniformly on the basis of one overriding hypothesis, which, accordingly, leaves no question unanswered and in which everything that interests us finds its fixed place [...] the worldview of science already departs noticeably from our definition. It is true that it too assumes the uniformity of the explanation of the universe; but it does so only as a programme, the fulfillment of which is relegated to the future." Sigmund Freud, “New introductory lectures on psycho-analysis”, 1932) 

"It happens at times that a person believes that he has a world-view, but that there is yet one particular phenomenon that is of such a nature that it baffles the understanding, and that he explains differently and attempts to ignore in order not to harbor the thought that this phenomenon might overthrow the whole view, or that his reflection does not possess enough courage and resolution to penetrate the phenomenon with his world-view." (Søren Kierkegaard, 1938) 

“It is natural to give a clear view of the world after accepting the idea that it must be clear.” (Albert Camus, “The Myth of Sisyphus: And Other Essays”, 1942)

“Representation of the world, like the world itself, is the work of men; they describe it from their own point of view, which they confuse with absolute truth.” (Simone de Beauvoir, “The Second Sex”, 1949)

On Worldviews (2000-2009)

“One measure of the depth of a physical theory is the extent to which it poses serious challenges to aspects of our worldview that had previously seemed immutable.” (Brian Greene, “The Elegant Universe: Superstrings, Hidden Dimensions, and the Quest, for the Ultimate Theory”, 2000)

"When we acquire a language we don’t simply learn how to use the correct words, grammar and conventions for speaking appropriately in context, we also acquire a ‘world view’: an implicit set of assumptions and presuppositions regarding how to understand the world, who and what we are within it, and everything else that is entailed in categorising our experience." (Michael Forrester," Psychology of the Image", 2000)

“There is no ‘scientific worldview’ just as there is no uniform enterprise ‘science’- except in the minds of metaphysicians, school masters, and scientists blinded by the achievements of their own particular niche.” (Paul Feyerabend, “Conquest of Abundance”, 2001)

"It is not so much that particular languages evolve and then cause us to see the world in a given way, but that language and worldview develop side by side to the point where language becomes so ingrained that it constantly supports a specific way of seeing and structuring the world. In the end it becomes difficult to see the world in any other light."  (F David Peat, "From Certainty to Uncertainty", 2002)

“Art is constructivist in nature, aimed at the deliberate refinement and elaboration of mental models and worldviews. These are the natural products of cognition itself, the outcome of the brain’s tendency to strive for the integration of perceptual and conceptual material over time. […] human culture is essentially a distributed cognitive system within which worldviews and mental models are constructed and shared by the members of a society. Artists are traditionally at the forefront of that process, and have a large influence on our worldviews and mental models.” (Mark Turner, “The Artful Mind : cognitive science and the riddle of human creativity”, 2006) 

“Mathematics is more than a tool and language for science. It is also an end in itself, and as such, it has, over the centuries, affected our worldview in its own right.” (Stephen Hawking, “God Created the Integers”, 2007)

“Mathematics provides a good part of the cultural context for the worlds of science and technology. Much of that context lies not only in the explicit mathematics that is used, but also in the assumptions and worldview that mathematics brings along with it.” (William Byers, “How Mathematicians Think”, 2007)

“Beneath the problems that often seem so ‘given’ lie cultural norms and practices and ultimately whole worldviews. Our problems have contexts, backgrounds, roots. These in turn can be shifted and reconstructed. Problems can be circumvented or at least reshaped so that they arise in more manageable forms.” (Anthony Weston, “How to Re-Imagine the World”, 2007)

“Systemic problems trace back in the end to worldviews. But worldviews themselves are in flux and flow. Our most creative opportunity of all may be to reshape those worldviews themselves. New ideas can change everything.” (Anthony Weston, “How to Re-Imagine the World”, 2007)

“One of the things cognitive science teaches us is that when people define their very identity by a worldview, or a narrative, or a mode of thought, they are unlikely to change-for the simple reason that it is physically part of their brain, and so many other aspects of their brain structure would also have to change; that change is highly unlikely.” (George Lakoff, “The Political Mind: A Cognitive Scientist's Guide to Your Brain and Its Politics”, 2008)

“A worldview must be coherent, logical and adequate. Coherence means that the fundamental ideas constituting the worldview must be seen as proceeding from a single, unifying, overarching concept. A logical worldview means simply that the various ideas constituting it should not be contradictory. Adequate means that it is capable of explaining, logically and coherently, every element of contemporary experience.” (M. G. Jackson, “Transformative Learning for a New Worldview: Learning to Think Differently”, 2008)

“A theory is a speculative explanation of a particular phenomenon which derives it legitimacy from conforming to the primary assumptions of the worldview of the culture in which it appears. There can be more than one theory for a particular phenomenon that conforms to a given worldview. […]  A new theory may seem to trigger a change in worldview, as in this case, but logically a change in worldview must precede a change in theory, otherwise the theory will not be viable. A change in worldview will necessitate a change in all theories in all branches of study.” (M G Jackson, “Transformative Learning for a New Worldview: Learning to Think Differently”, 2008)

“Great stories agree with our worldview. The best stories don't teach people anything new. Instead the best stories agree with what the audience already believes and makes the members of the audience feel smart and secure when reminded how right they were in the thirst place.” (Seth Godin, “All Marketers are Liars”, 2009)

On Worldviews (1990-1999)

“Systems philosophy brings forth a reorganization of ways of thinking. It creates a new worldview, a new paradigm of perception and explanation, which is manifested in integration, holistic thinking, purpose-seeking, mutual causality, and process-focused inquiry.” (Béla H. Bánáthy, “Systems Design of Education”, 1991)

“Each of us carries within us a worldview, a set of assumptions about how the world works - what some call a paradigm - that forms the very questions we allow ourselves to ask, and determines our view of future possibilities.” (Frances Moore Lappé, “Rediscovering America's Values”, 1991)

“Worldviews are social constructions, and they channel the search for facts. But facts are found and knowledge progresses, however fitfully. Fact and theory are intertwined, and all great scientists understand the interaction.” (Stephen Jay Gould, "Shields of Expectation - and Actuality", 1993)

“World view, a concept borrowed from cultural anthropology, refers to the culturally dependent, generally subconscious, fundamental organization of the mind. This conceptual organization manifests itself as a set of presuppositions that predispose one to feel, think, and act in predictable patterns.” (Kenneth G Tobin, "The practice of constructivism in science education”, 1993) 

“As a result, surprisingly enough, scientific advance rarely comes solely through the accumulation of new facts. It comes most often through the construction of new theoretical frameworks. [..]  To understand scientific development, it is not enough merely to chronicle new discoveries and inventions. We must also trace the succession of worldviews” (Nancy R Pearcey & Charles B Thaxton, “The Soul of Science: Christian Faith and Natural Philosophy”, 1994)

“Clearly, science is not simply a matter of observing facts. Every scientific theory also expresses a worldview. Philosophical preconceptions determine where facts are sought, how experiments are designed, and which conclusions are drawn from them.” (Nancy R Pearcey & Charles B. Thaxton, “The Soul of Science: Christian Faith and Natural Philosophy”, 1994)

“A world view is a system of co-ordinates or a frame of reference in which everything presented to us by our diverse experiences can be placed. It is a symbolic system of representation that allows us to integrate everything we know about the world and ourselves into a global picture, one that illuminates reality as it is presented to us within a certain culture. […] A world view is a coherent collection of concepts and theorems that must allow us to construct a global image of the world, and in this way to understand as many elements of our experience as possible.” (Diederick Aerts et al, “World views: From Fragmentation to Integration”, 1994)

“But making science again a part of every intelligent person's educational resource is the minimum requirement - not because science is more important than other field, but because it is an integral part of a sound contemporary worldview.” (Gerald Holton, “Einstein, History, and Other Passions: The Rebellion Against Science at, the End of the Twentieth Century” Part I, 1995)

“Nothing is more dangerous than a dogmatic worldview - nothing more constraining, more blinding to innovation, more destructive of openness to novelty.” (Stephen J Gould, “Dinosaur in a Haystack: reflections in natural history”, 1995)

"[P]art of the job of the philosopher is to keep at a certain critical distance from current doctrines, whether in the sciences or the arts, and to examine instead how the various elements in our world-view clash, or fit together." (John Cottingham, "Western Philosophy: An anthology", 1996)

"Any global tradition needs to begin with a shared worldview - a culture-independent, globally accepted consensus as to how things are." (Ursula Goodenough, "The Sacred Depths of Nature", 1998)

“Every culture has a shared pattern of thinking. It is the cement that holds a culture together, gives it unity. A culture's characteristic way of thinking is imbedded in its concept of the nature of reality, its world view. […] A change of world view not only brings about profound cultural changes, but also is responsible for what historians call a ‘change of age’. An age is a period of time in which the prevailing world view has remained relatively unchanged.” (Russell L Ackoff, “Re-Creating the Corporation”, 1999)

"Imagining the unseeable is hard, because imagining means having an image in your mind. And how can you have a mental image of something you have never seen? Like perception itself, the models of science are embedded inextricably in the current worldview we call culture." (K C Cole, "First You Build a Cloud and Other Reflections on Physics as a Way of Life", 1999)

"There is no 'scientific worldview' just as there is no uniform enterprise 'science' - except in the minds of metaphysicians, school masters, and scientists blinded by the achievements of their own particular niche […]." (Paul Karl Feyerabend, "Conquest of Abundance", 1999)

On Worldviews (2010-2019)

“It is hard to navigate across one’s environment without having some ideas, however coarse, about it. Indeed, to face any situation we must know whether it is real or imaginary, profane or sacred, sensitive or insensitive to our actions, and so on. This is why even lowly organisms develop, if not worldviews, at least rough sensory maps of their immediate environment – as noted by ethologists from the start. But it is generally assumed that only humans can build conceptual models of their environments. And, except for some philosophers, humans distinguish maps from the territories they represent.” (Mario Bunge, “Matter and Mind: A Philosophical Inquiry”, 2010)

“Worldviews are more a mental security blanket than a serious effort to understand the world.” (Bryan Caplan, “The Myth of the Rational Voter: Why Democracies Choose Bad Policies”, 2011)

“Hope is what you get when you suddenly realize that a different worldview is possible, a worldview in which the rich, the powerful, and the unscrupulous do not after all have the last word. The same worldview shift that is demanded by the resurrection of Jesus is the shift that will enable us to transform the world.” (Nicholas T Wright, “Surprised by Hope: Original, provocative and practical”, 2012)

“Also known as worldview, mental model, or mind-set, our perspective of the world is based on the sum total of our knowledge and experiences. It defines us, shaping our thoughts and actions because it represents the way we see ourselves and situations, how we judge the relative importance of things, and how we establish a meaningful relationship with everything around us.” (Navi Radjou, Prasad Kaipa, “From Smart to Wise: Acting and Leading with Wisdom”, 2013) 

“If worldviews or metanarratives can be compared to lenses, which of them brings things into the sharpest focus? This is not an irrational retreat from reason. Rather, it is about grasping a deeper order of things which is more easily accessed by the imagination than by reason.” (Alister McGrath, “If I Had Lunch with C. S. Lewis: Exploring the Ideas of C. S. Lewis on the Meaning of Life”, 2014)

"In the absence of clear information - in the absence of reliable statistics - people did what they had always done: filtered available information through the lens of their worldview." (Zachary Karabell, "The Leading Indicators: A short history of the numbers that rule our world", 2014)

“It is always easier to deny reality than to allow our worldview to be shattered […]” (Naomi Klein, “This Changes Everything”, 2014)

“A part is always too limited to explain the whole. You might picture a worldview as trying to stuff the entire universe into a box. Invariably, something will stick out of the box. Its categories are too ‘small’ to explain the world.” (Nancy Pearcey, “Finding Truth: 5 Principles for Unmasking Atheism, Secularism, and Other God Substitutes”, 2015)

“A worldview is 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 constitution of reality, and that provides the foundations on which we live and more and have our being.” (James W Sire, “Naming the Elephant: Worldview as a Concept”, 2015)

“Science, at its core, is simply a method of practical logic that tests hypotheses against experience. Scientism, by contrast, is the worldview and value system that insists that the questions the scientific method can answer are the most important questions human beings can ask, and that the picture of the world yielded by science is a better approximation to reality than any other.” (John Michael Greer, “After Progress: Reason and Religion at the End of the Industrial Age”, 2015) 

“A worldview consists of observations of the individual and other people with respect to the self, time and space, the natural and the supernatural and the sacred and profane. […] Beliefs about the world do not reside in the human mind in chaotic disorder; rather they form a latent system. A worldview cannot, however, be viewed as a well-organised network of cognitive models or a static collection of values; instead it should be regarded as the product of a process shaped by historical, cultural and social perspectives and contexts.” (Helena Helve, “A longitudinal perspective on worldviews, values and identities”, 2016)

“A worldview is simply someone's relatively organized understanding of what the world is actually like. [...] Worldviews have four elements that help us understand how a person's story fits together: creation, fall, redemption, and restoration. ‘Creation’ tells us how things began, where everything came from (including us), the reason for our origins, and what ultimate reality is like. ‘Fall’ describes the problem (since we all know something has gone wrong with the world). ‘Redemption’ gives us the solution, the way to fix what went wrong. ‘Restoration’ describes what the world would look like once the repair begins to take place.” (Greg Koukl, [interview with Jonathan Petersen], 2017)

On Metaphysics (1975-1999)

"To gauge the understanding and insight that metaphysics provides is to ask whether, in the final analysis, it helps us to cope with our world and harmonize our existence with nature, humanity, and ourselves, and leads to greater freedom and self-realization. Metaphysics is only the beginning. The end is human progress." (Rudolph Rummel, "Understanding Conflict and War: The dynamic psychological field", 1975)

“[…] science is not sacrosanct. The restrictions it imposes (and there are many such restrictions though it is not easy to spell them out) are not necessary in order to have general coherent and successful views about the world. There are myths, there are the dogmas of theology, there is metaphysics, and there are many other ways of constructing a worldview. It is clear that a fruitful exchange between science and such ‘nonscientific’ world-views will be in even greater need of anarchism than is science itself. Thus, anarchism is not only possible, it is necessary both for the internal progress of science and for the development of our culture as a whole.” (Paul Feyerabend, “Against Method”, 1975)

"Imagination - backed up by practical tests to determine which imaginative leaps are securely founded - is the key to a more accurate world picture.” (John R Gribbin, “White holes: Cosmic gushers in the universe”, 1977)

"Metaphysics is the science of the ultimate states of the universe." (Ian Hacking, "The Taming of Chance", 1990)

"The ability of a scientific theory to be refuted is the key criterion that distinguishes science from metaphysics. If a theory cannot be refuted, if there is no observation that will disprove it, then nothing can prove it - it cannot predict anything, it is a worthless myth." (Eric Lerner, "The Big Bang Never Happened", 1991)

"The mystery of sound is mysticism; the harmony of life is religion. The knowledge of vibrations is metaphysics, the analysis of atoms is science, and their harmonious grouping is art. The rhythm of form is poetry, and the rhythm of sound is music. This shows that music is the art of arts and the science of all sciences; and it contains the fountain of all knowledge within itself." (Inayat Khan, "The Mysticism of Sound and Music", 1996)

"Metaphysics is one of the main branches of philosophy, the branch that is concerned with the concept of being (that is, existence) and with several other closely related concepts. The study of concepts plays a central role in all of philosophy." (Michael Jubien, "Contemporary Metaphysics", 1997)

“Metaphysics in philosophy is, of course, supposed to characterize what is real - literally real. The irony is that such a conception of the real depends upon unconscious metaphors.” (George Lakoff,  “Philosophy in the Flesh: The Embodied Mind and its Challenge to Western Thought”, 1999)

🪷On Mind: Mental Models X: (Limitations III)

“The moment a person forms a theory, his imagination sees, in every object, only the traits which favor that theory.” (Thomas Jefferson, [letter to Charles Thompson] 1787)

"Man is always prey to his truths. Once he has admitted them, he cannot free himself from them." (Albert Camus, "The Myth of Sisyphus and Other Essays", 1942)

"Although we can never devise a pictorial representation which shall be both true to nature and intelligible to our minds, we may still be able to make partial aspects of the truth comprehensible through pictorial representations or parables. As the whole truth does not admit of intelligible representation, every such pictorial representation or parable must fail somewhere. The physicist of the last generation was continually making pictorial representations and parables, and also making the mistake of treating the half-truths of pictorial representations and parables as literal truths.” (James H Jeans, “Physics and Philosophy” 3rd Ed., 1943)

"Once we give serious consideration to the hypothesis of the unconscious, it follows that our view of the world can be but a provisional one; for if we effect so radical an alteration in the subject of perception and cognition as this dual focus implies, the result must be a world view very different from any known before." (Carl Gustav Jung, "The Structure And Dynamics Of The Psyche", 1960)

"Ideas that require people to reorganize their picture of the world provoke hostility." (James Gleick, "Chaos: Making a New Science" , 1987)

“Metaphysics in philosophy is, of course, supposed to characterize what is real - literally real. The irony is that such a conception of the real depends upon unconscious metaphors.” (George Lakoff,  “Philosophy in the Flesh: The Embodied Mind and its Challenge to Western Thought”, 1999)

“Your mental models shape the way you see the world. They help you to quickly make sense of the noises that filter in from outside, but they can also limit your ability to see the true picture. [...] We eventually lose all awareness that these ‘models’ are in fact internal illusions. We accept them as external reality and act on them as if they were. If they are good models, in most circumstances they more than adequately permit the mind to handle external reality. But here a danger creeps in. When the world changes in important ways, we can find ourselves with a model that is completely irrelevant to the current situation. We find ourselves wearing our street clothes when we are thrown off the deck of a ship. What we need at that point is a wet suit and lifejacket.” (Colin Cook & Yoram R Wind, “The Power of Impossible Thinking: Transform the Business of Your Life and the Life of Your Business”, 2006)

“Our inner working models, therefore, function as interpretation schemes, on the basis of which we organize our experiences. But, such schemes also distort reality in the direction of our pattern of expectations. In short: such working models organize and screen our experiences. This means that such an inner working model organizes and colours our perception of things in such a way that it can be extremely stimulating but can also sometimes slow us down considerably.” (M H M de Wolf, “Freud and Mahler”, 2007)

“Thinking in models has enormous advantages for us as a species, in representing the unknowable world in a form in which we can locate ourselves and with which we can engage. But it also has disadvantages for us whether as natural scientists, psychoanalytic theorists, practising analysts, or simply as individuals. We can become in Wittgenstein’s phrase the fly in the ‘fly bottle’ of our own model, with its own language from which philosophy might have a part to play in rescuing us.”  (Ronald Britton, “Between Mind and Brain: Models of the mind and models in the mind”, 2015)

5 Books 10 Quotes II: Nature and the Quest for Models

Clifford A Pickover, "The Loom of God: Mathematical Tapestries at the Edge of Time", 1997
	"I do not know if God is a mathematician, but mathematics is the loom upon which God weaves the fabric of the universe. [...] The fact that reality can be described or approximated by simple mathematical expressions suggests to me that nature has mathematics at its core."
“In many ways, the mathematical quest to understand infinity parallels mystical attempts to understand God. Both religions and mathematics attempt to express the relationships between humans, the universe, and infinity. Both have arcane symbols and rituals, and impenetrable language. Both exercise the deep recesses of our mind and stimulate our imagination. Mathematicians, like priests, seek ‘ideal’, immutable, nonmaterial truths and then often try to apply theses truth in the real world.”
Fritjof Capra, "The Tao of Physics: An Exploration of the Parallels between Modern Physics and Eastern Mysticism", 1976
	“If physics leads us today to a world view which is essentially mystical, it returns, in a way, to its beginning, 2,500 years ago. […] Eastern thought and, more generally, mystical thought provide a consistent and relevant philosophical background to the theories of contemporary science; a conception of the world in which scientific discoveries can be in perfect harmony with spiritual aims and religious beliefs. The two basic themes of this conception are the unity and interrelation of all phenomena and the intrinsically dynamic nature of the universe. The further we penetrate into the submicroscopic world, the more we shall realize how the modern physicist, like the Eastern mystic, has come to see the world as a system of inseparable, interacting and ever-moving components with the observer being an integral part of this system.”
“Whenever the Eastern mystics express their knowledge in words - be it with the help of myths, symbols, poetic images or paradoxical statements-they are well aware of the limitations imposed by language and 'linear' thinking. Modern physics has come to take exactly the same attitude with regard to its verbal models and theories. They, too, are only approximate and necessarily inaccurate. They are the counterparts of the Eastern myths, symbols and poetic images, and it is at this level that I shall draw the parallels. The same idea about matter is conveyed, for example, to the Hindu by the cosmic dance of the god Shiva as to the physicist by certain aspects of quantum field theory. Both the dancing god and the physical theory are creations of the mind: models to describe their authors' intuition of reality.”
Mario Livio, "Is God a Mathematician?", 2011
	“The reality is that without mathematics, modern-day cosmologists could not have progressed even one step in attempting to understand the laws of nature. Mathematics provides the solid scaffolding that holds together any theory of the universe. […] Mathematics appears to be almost too effective in describing and explaining not only the cosmos at large, but even some of the most chaotic of human enterprises.”
“There are actually two sides to the success of mathematics in explaining the world around us (a success that Wigner dubbed ‘the unreasonable effectiveness of mathematics’), one more astonishing than the other. First, there is an aspect one might call ‘active’. When physicists wander through nature’s labyrinth, they light their way by mathematics—the tools they use and develop, the models they construct, and the explanations they conjure are all mathematical in nature. This, on the face of it, is a miracle in itself. […] But there is also a ‘passive’ side to the mysterious effectiveness of mathematics, and it is so surprising that the “active” aspect pales by comparison. Concepts and relations explored by mathematicians only for pure reasons—with absolutely no application in mind—turn out decades (or sometimes centuries) later to be the unexpected solutions to problems grounded in physical reality!”
Ian Stewart & Martin Golubitsky, “Fearful Symmetry: Is God a Geometer?”, 1992
	“Scientists use mathematics to build mental universes. They write down mathematical descriptions - models - that capture essential fragments of how they think the world behaves. Then they analyse their consequences. This is called 'theory'. They test their theories against observations: this is called 'experiment'. Depending on the result, they may modify the mathematical model and repeat the cycle until theory and experiment agree. Not that it's really that simple; but that's the general gist of it, the essence of the scientific method.”
“Nature behaves in ways that look mathematical, but nature is not the same as mathematics. Every mathematical model makes simplifying assumptions; its conclusions are only as valid as those assumptions.”
Peter Coles, “Hawking and the Mind of God”, 2000
	“[…] the search for a Theory of Everything also raises interesting philosophical questions. Some physicists, [Stephen] Hawking among them, would regard the construction of a Theory of Everything as being, in some sense, reading the mind of God. Or at least unravelling the inner secrets of physical reality. Others simply argue that a physical theory is just a description of reality, rather like a map.”
“To look at the development of physics since Newton is to observe a struggle to define the limits of science. Part of this process has been the intrusion of scientific methods and ideas into domains that have traditionally been the province of metaphysics or religion. In this conflict, Hawking’s phrase ‘to know the Mind of God’ is just one example of a border infringement. But by playing the God card, Hawking has cleverly fanned the flames of his own publicity, appealing directly to the popular allure of the scientist-as-priest.” Previous Post <<||>> Next Post