World

The English word world comes from the Old English . The Old English is a reflex of the Common Germanic *, a compound of 'man' and 'age', thus literally meaning roughly 'age of man'; this word led to Old Frisian , Old Saxon , Old Dutch , Old High German , and Old Norse . The corresponding word in Latin is , literally 'clean, elegant', itself a loan translation of Greek cosmos 'orderly arrangement'. While the Germanic word thus reflects a mythological notion of a "domain of Man" (compare Midgard), presumably as opposed to the divine sphere on the one hand and the chthonic sphere of the underworld on the other, the Greco-Latin term expresses a notion of creation as an act of establishing order out of chaos. == Conceptions ==

Different fields often work with quite different conceptions of the essential features associated with the term "world". Some conceptions see the world as unique: there can be no more than one world. Others talk of a "plurality of worlds". Some see worlds as complex things composed of many substances as their parts while others hold that worlds are simple in the sense that there is only one substance: the world as a whole. Some characterize worlds in terms of objective spacetime while others define them relative to the horizon present in each experience. These different characterizations are not always exclusive: it may be possible to combine some without leading to a contradiction. Most of them agree that worlds are unified totalities. This means that all the concrete "objects" we encounter in our daily lives, including apples, cars and ourselves, are not truly objects in a strict sense. Instead, they are just dependent aspects of the world-object. Priority monism allows that there are other concrete objects besides the world. The corresponding forms of pluralism state that the world is complex in the sense that it is made up of concrete, independent objects. One common definition of the world/universe found in this field is as "[t]he totality of all space and time; all that is, has been, and will be". World-conceptions in this field differ both concerning their notion of spacetime and of the contents of spacetime. The theory of relativity plays a central role in modern cosmology and its conception of space and time. A difference from its predecessors is that it conceives space and time not as distinct dimensions but as a single four-dimensional manifold called spacetime. This can be seen in special relativity in relation to the Minkowski metric, which includes both spatial and temporal components in its definition of distance. Quantum cosmology uses a classical notion of spacetime and conceives the whole world as one big wave function expressing the probability of finding particles in a given location. Theories of modality The world-concept plays a role in many modern theories of modality, sometimes in the form of possible worlds. A possible world is a complete and consistent way how things could have been. The actual world is a possible world since the way things are is a way things could have been. There are many other ways things could have been besides how they actually are. For example, Hillary Clinton did not win the 2016 US election, but she could have won. So there is a possible world in which she did. There is a vast number of possible worlds, one corresponding to each such difference, no matter how small or big, as long as no outright contradictions are introduced this way. On such a view, they can even be seen as belonging to the actual world. Another way to conceive possible worlds, made famous by David Lewis, is as concrete entities. Everything within a world is spatiotemporally connected to everything else but the different worlds do not share a common spacetime: They are spatiotemporally isolated from each other. Such worlds involve a contradiction, like a world in which Hillary Clinton both won and lost the 2016 US election. Both possible and impossible worlds have in common the idea that they are totalities of their constituents. Phenomenology Within phenomenology, worlds are defined in terms of horizons of experiences. The term "horizon" refers to these co-given objects, which are usually experienced only in a vague, indeterminate manner. The perception of a house involves various horizons, corresponding to the neighborhood, the city, the country, the Earth, etc. In this context, the world is the biggest horizon or the "horizon of all horizons". One problem in philosophy of mind is to explain how the mind is able to bridge this gap and to enter into genuine mind-world-relations, for example, in the form of perception, knowledge or action. This is necessary for the world to be able to rationally constrain the activity of the mind. According to a realist position, the world is something distinct and independent from the mind. Idealists conceive of the world as partially or fully determined by the mind. Immanuel Kant's transcendental idealism, for example, posits that the spatiotemporal structure of the world is imposed by the mind on reality but lacks independent existence otherwise. A more radical idealist conception of the world can be found in Berkeley's subjective idealism, which holds that the world as a whole, including all everyday objects like tables, cats, trees and ourselves, "consists of nothing but minds and ideas". Theology Different theological positions hold different conceptions of the world based on its relation to God. Classical theism states that God is wholly distinct from the world. But the world depends for its existence on God, both because God created the world and because He maintains or conserves it. This is sometimes understood in analogy to how humans create and conserve ideas in their imagination, with the difference being that the divine mind is vastly more powerful. Pantheists reject the separation between God and world. Instead, they claim that the two are identical. This means that there is nothing to the world that does not belong to God and that there is nothing to God beyond what is found in the world. Panentheism constitutes a middle ground between theism and pantheism. Against theism, it holds that God and the world are interrelated and depend on each other. Against pantheism, it holds that there is no outright identity between the two. == History of philosophy ==

In philosophy, the term world has several possible meanings. In some contexts, it refers to everything that makes up reality or the physical universe. In others, it can mean have a specific ontological sense (see world disclosure). While clarifying the concept of world has arguably always been among the basic tasks of Western philosophy, this theme appears to have been raised explicitly only at the start of the twentieth century, Plato Plato is well known for his theory of forms, which posits the existence of two different worlds: the sensible world and the intelligible world. The sensible world is the world we live in, filled with changing physical things we can see, touch and interact with. The intelligible world is the world of invisible, eternal, changeless forms like goodness, beauty, unity and sameness. Plato ascribes a lower ontological status to the sensible world, which only imitates the world of forms. This is due to the fact that physical things exist only to the extent that they participate in the forms that characterize them, while the forms themselves have an independent manner of existence. Wittgenstein Two definitions that were both put forward in the 1920s, however, suggest the range of available opinion. "The world is everything that is the case", wrote Ludwig Wittgenstein in his influential Tractatus Logico-Philosophicus, first published in 1921. Heidegger Martin Heidegger, meanwhile, argued that "the surrounding world is different for each of us, and notwithstanding that we move about in a common world". Eugen Fink "World" is one of the key terms in Eugen Fink's philosophy. He thinks that there is a misguided tendency in western philosophy to understand the world as one enormously big thing containing all the small everyday things we are familiar with. He sees this view as a form of forgetfulness of the world and tries to oppose it by what he calls the "cosmological difference": the difference between the world and the inner-worldly things it contains. It is itself groundless but it provides a ground for things. It therefore cannot be identified with a mere container. Instead, the world gives appearance to inner-worldly things, it provides them with a place, a beginning and an end. Play usually comes with a form of imaginary play-world involving various things relevant to the play. But just like the play is more than the imaginary realities appearing in it so the world is more than the actual things appearing in it. Two truths are incompatible if they ascribe incompatible properties to the same thing. This happens, for example, when we assert both that the earth moves and that the earth is at rest. These incompatible truths correspond to two different ways of describing the world: heliocentrism and geocentrism. Goodman terms such descriptions "world versions". He holds a correspondence theory of truth: a world version is true if it corresponds to a world. Incompatible true world versions correspond to different worlds. It is common for theories of modality to posit the existence of a plurality of possible worlds. But Goodman's theory is different since it posits a plurality not of possible but of actual worlds. Such a position is in danger of involving a contradiction: there cannot be a plurality of actual worlds if worlds are defined as maximally inclusive wholes. This danger may be avoided by interpreting Goodman's world-concept not as maximally inclusive wholes in the absolute sense but in relation to its corresponding world-version: a world contains all and only the entities that its world-version describes. == Religion ==

, an attempt to reconstruct the Norse world tree which connects the heavens, the world, and the underworld. Mythological cosmologies depict the world as centered on an axis mundi and delimited by a boundary such as a world ocean, a world serpent or similar. Hinduism Hinduism constitutes a family of religious-philosophical views. These principles include physical elements, like water or earth, and mental aspects, like intelligence or sense-impressions. The relation between purusha and prakriti is conceived as 1 of observation: purusha is the conscious self aware of the world of prakriti and does not causally interact with it. A conception of the world is present in Advaita Vedanta, the monist school among the Vedanta schools. Unlike the realist position defended in Samkhya philosophy, Advaita Vedanta sees the world of multiplicity as an illusion, referred to as Maya. Christianity Contemptus mundi is the name given to the belief that the world, in all its vanity, is nothing more than a futile attempt to hide from God by stifling our desire for the good and the holy. This view has been characterised as a "pastoral of fear" by historian Jean Delumeau. "The world, the flesh, and the devil" is a traditional division of the sources of temptation. is a Latin phrase meaning "Catholic world", per the expression Urbi et Orbi, and refers to that area of Christendom under papal supremacy. Islam In Islam, the term "dunya" is used for the world. Its meaning is derived from the root word "dana", a term for "near". It is associated with the temporal, sensory world and earthly concerns, i.e. with this world in contrast to the spiritual world. Religious teachings warn of a tendency to seek happiness in this world and advise a more ascetic lifestyle concerned with the afterlife. Other strands in Islam recommend a balanced approach. == Related terms and problems ==

Worldviews A worldview is a comprehensive representation of the world and our place in it. As a representation, it is a subjective perspective of the world and thereby different from the world it represents. All higher animals need to represent their environment in some way in order to navigate it. But it has been argued that only humans possess a representation encompassing enough to merit the term "worldview". On this interpretation, the term is closely associated to the worldviews given by different religions. A worldview can be unique to one individual but worldviews are usually shared by many people within a certain culture or religion. Paradox of many worlds The idea that there exist many different worlds is found in various fields. For example, theories of modality talk about a plurality of possible worlds and the many-worlds interpretation of quantum mechanics carries this reference even in its name. Talk of different worlds is also common in everyday language, for example, with reference to the world of music, the world of business, the world of football, the world of experience or the Asian world. But at the same time, worlds are usually defined as all-inclusive totalities. One way to resolve this paradox while holding onto the notion of a plurality of worlds is to restrict the sense in which worlds are totalities. On this view, worlds are not totalities in an absolute sense. expression "the New World" it refers to the landmass of North and South America. The dominant theory in scientific cosmogony is the Big Bang theory, according to which both space, time and matter have their origin in one initial singularity occurring about 13.8 billion years ago. This singularity was followed by an expansion that allowed the universe to sufficiently cool down for the formation of subatomic particles and later atoms. These initial elements formed giant clouds, which would then coalesce into stars and galaxies. In this form, it may include teachings both of the end of each individual human life and of the end of the world as a whole. But it has been applied to other fields as well, for example, in the form of physical eschatology, which includes scientifically based speculations about the far future of the universe. According to some models, there will be a Big Crunch in which the whole universe collapses back into a singularity, possibly resulting in a second Big Bang afterward. But current astronomical evidence seems to suggest that our universe will continue to expand indefinitely. Instead, it concentrates on wider regions and zones of interaction, often interested in how people, goods and ideas move from one region to another. It includes comparisons of different societies and civilizations as well as considering wide-ranging developments with a long-term global impact like the process of industrialization. One is based on productive relations between humans and nature. The two most important changes in history in this respect were the introduction of agriculture and husbandry concerning the production of food, which started around 10,000 to 8,000 BCE and is sometimes termed the Neolithic Revolution, and the Industrial Revolution, which started around 1760 CE and involved the transition from manual to industrial manufacturing. It aims to explain complex patterns found in the social world that are often related to the pursuit of power, order and justice, usually in the context of globalization. It focuses not just on the relations between nation-states but also considers other transnational actors, like multinational corporations, terrorist groups, or non-governmental organizations. For example, it tries to explain events such as the September 11 attacks, the 2003 invasion of Iraq or the 2008 financial crisis. Various theories have been proposed in order to deal with the complexity involved in formulating such explanations. Realists see nation-states as the main actors in world politics. They constitute an anarchical international system without any overarching power to control their behavior. They are seen as sovereign agents that, determined by human nature, act according to their national self-interest. Military force may play an important role in the ensuing struggle for power between states, but diplomacy and cooperation are also key mechanisms for nations to achieve their goals. Liberalists acknowledge the importance of states but they also emphasize the role of transnational actors, like the United Nations or the World Trade Organization. They see humans as perfectible and stress the role of democracy in this process. The emergent order in world politics, on this perspective, is more complex than a mere balance of power since more different agents and interests are involved in its production. Constructivism ascribes more importance to the agency of individual humans than realism and liberalism. It understands the social world as a construction of the people living in it. This leads to an emphasis on the possibility of change. If the international system is an anarchy of nation-states, as the realists hold, then this is only so because we made it this way and may change since this is not prefigured by human nature, according to the constructivists. == See also ==