Na razie wstawię tutaj poniższy mój tekst pt. "Central Christian dogma integrated with the concept of a cyclic Universe", sformułowany jak dotąd jedynie w języku angielskim... i będę patrzał co się będzie działo....
jakkolwiek sądzę, że nic się nie będzie działo...
The author argues that each of us should try to improve his worldview so that it will support our ability to understand the world and positively influence our well-being and social relations. Some intellectuals have recently postulated that it is possible to work out coherent and comprehensive philosophical or theological worldviews. Clement Vidal recently presented a concrete proposal of a comprehensive philosophical worldview. It inclined the author of the article to formulate a contribution to a comprehensive theological worldview. He proposes namely to integrate the central Christian dogma with the modern cosmological model of the so-called Cyclic Universe.
Acquiring a supportive, friendly worldview is essential for health and well-being. Having such a set of convictions facilitates the effectiveness of our actions and maintaining good relations with our fellow citizens. Possessing a supporting worldview that gives meaning to one's own life is important not only for specific individuals. If the majority of the citizens of the community have an uplifting, friendly worldview, then the state of public mental health is positive. This facilitates maintaining a good state of public health in a given community.
Until recently, no consideration had been given to the quality of prevalent worldviews. What is more, it was thought that worldviews resulting from upbringing, education and living in a particular society in a dominant ideology are a personal, private matter, which are not subjected to conscious, deliberate transformations.
It was only recently that comparisons of different worldviews began in terms of their consistency, scope and personal utility. A worldview can be religious, scientific or philosophical, however, a particular set of convictions to varying degrees meets the needs of individual people. Some intellectuals have recently postulated that it is possible to work out coherent and comprehensive philosophical or theological worldviews.
I try in this article to first quote the proposed principles for the assessing different types of worldviews and ways to obtain a worldview that is coherent, versatile and supportive. Later, I concentrate on the formulation of a module which may be helpful for the development of an expanded theological worldview, which takes into account contemporary cosmological theories.
How to assess different worldviews and evaluate the weaknesses and strengths of scientific, religious or philosophical worldviews?
Some intellectuals have recently argued that scientific and religious worldviews have specific weaknesses and strengths (Carvalho 2006; Vidal 2014). They maintain that people need a worldview to cooperate with the people surrounding us and to experience the feeling of meaning in our lives. It is therefore necessary to establish a set of criteria and a battery of tests which allow us to asses a particular worldview.
Clement Vidal proposed three kinds of such criteria to evaluate worldviews: objective (consistency, in accordance with science, scope), subjective (subjective consistency, personal utility, emotionality), and intersubjective (intersubjective consistency, collective utility, narrativity).
Subjective consistency exists when the worldview is with accordance with our knowledge and experiences. Personal utility is assured when the worldview promises beneficial personal events. Emotionality happens when the worldview evokes favorably felt emotions. Intersubjective consistency happens when the worldview reduces conflicts between individuals. Collective utility occurs when the worldview facilitates a positive view of one's own life and mobilizes individuals to do what is socially beneficial. The worldview is narrative when it presents its messages in the form of stories.
One can, of course, estimate how our worldview affects our psyche, which is imperfect in terms of the individual criteria listed here. Vidal remarks that “a worldview is more friendly when it fulfills more objective, subjective and intersubjective criteria" (Vidal 2014).
The presently circulating scientific worldviews often do not meet the criteria of personal utility and emotionality. They often do not prevent conflicts between people and do not encourage them to do activities which are socially beneficial.
Vidal and Carvalho argue that it is possible to improve a religious worldview in the way that it becomes more consistent with scientific findings or to develop a scientific worldview in such a manner that it will be completed with subjective and intersubjective perspectives (Carvalho 2006; Vidal 2014).
Vidal and Carvalho are convinced that both possible directions of the indicated ameliorations aim at constructing more comprehensive and coherent worldviews. This leads to two kinds of synthetic worldviews: the “comprehensive theological worldview” or the “comprehensive philosophical worldview” (Carvalho 2006; Vidal 2014).
These two kinds of transformations have a similar aim, however, they use different starting points and a slightly different emphasis on the mentioned criteria. Both kinds of "comprehensive worldviews", however, do not have features of scientific theories. To cover a wide range of issues, they must be speculative, nevertheless, the proposed speculations should be reasonable. They cannot contradict existing scientific knowledge and must constitute a coherent logical inference.
Clement Vidal illustrates his inference proposing his very specific “comprehensive philosophical worldview”. This worldview is in harmony with the contemporary point of view of cosmologists and philosophers who believe that the appearance of human life and consciousness on the cosmic plane was not accidental. Such an assumption leads some contemporary intellectuals to formulate the thesis that, as James Gardner writes: "intelligent life is the architect of the universe" (Harrison 1995; Gardner 2003; Baláz 2005; Smart 2012 Stewart 2010, Vidal 2014).
It just happens that I, the undersigned, published a similar theory presenting the same message... The formulation of this theory is accessible on line .... It can serve also as an example of a “comprehensive philosophical worldview”.
Clement Vidal does not attempt to formulate a "comprehensive theological worldview". He only specifies the known trials of formulating the incipiencies of such theological systems. He mentions the works of Teilhard de Chardin (1959), Whitehead (1930), Dowd (2007) as well as Murphy and Ellis'(1996).
Here, in this article, I would like to propose a certain contribution to the formulation of a "comprehensive theological worldview". This is not a record of a complete system of views, but only a record of the idea of attempting to integrate central Christian dogma with the currently widespread cosmological model of the cyclical Universe (Brockman 2014; Steinhardt 2014; Turo 2014). It should be noted that the assumption that the existence of the Universe occurs cyclically is also necessary to propagate Vidal's above mentioned and briefly discussed "comprehensive philosophical worldview".
Our preliminary attempt to integrate central Christian dogma with the cosmological model of the Cyclic Universe is accomplished in this text by presenting fragments of a novel (Wader, 2009). I believe it to acceptable in the light of Clement Vidal's recommendation that one of the desirable features of the formulated "comprehensive worldview" is its narrativity, i.e. the possibility of presenting a concept in the form of a story.