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[SOURCE: https://en.wikipedia.org/wiki/World#cite_ref-McIvor_75-0] | [TOKENS: 5641] |
Contents World The world is the totality of entities, the whole of reality, or everything that exists. The nature of the world has been conceptualized differently in different fields. Some conceptions see the world as unique, while others talk of a "plurality of worlds". Some treat the world as one simple object, while others analyze the world as a complex made up of parts. In scientific cosmology, the world or universe is commonly defined as "the totality of all space and time; all that is, has been, and will be". Theories of modality talk of possible worlds as complete and consistent ways how things could have been. Phenomenology, starting from the horizon of co-given objects present in the periphery of every experience, defines the world as the biggest horizon, or the "horizon of all horizons". In philosophy of mind, the world is contrasted with the mind as that which is represented by the mind. Theology conceptualizes the world in relation to God, for example, as God's creation, as identical to God, or as the two being interdependent. In religions, there is a tendency to downgrade the material or sensory world in favor of a spiritual world to be sought through religious practice. A comprehensive representation of the world and our place in it, as is found in religions, is known as a worldview. Cosmogony is the field that studies the origin or creation of the world, while eschatology refers to the science or doctrine of the last things or of the end of the world. In various contexts, the term "world" takes a more restricted meaning associated, for example, with the Earth and all life on it, with humanity as a whole, or with an international or intercontinental scope. In this sense, world history refers to the history of humanity as a whole, and world politics is the discipline of political science studying issues that transcend nations and continents. Other examples include terms such as "world religion", "world language", "world government", "world war", "world population", "world economy", or "world championship". Etymology The English word world comes from the Old English weorold. The Old English is a reflex of the Common Germanic *weraldiz, a compound of weraz 'man' and aldiz 'age', thus literally meaning roughly 'age of man'; this word led to Old Frisian warld, Old Saxon werold, Old Dutch werolt, Old High German weralt, and Old Norse verǫld. The corresponding word in Latin is mundus, 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. Monism is a thesis about oneness: that only one thing exists in a certain sense. The denial of monism is pluralism, the thesis that, in a certain sense, more than one thing exists. There are many forms of monism and pluralism, but in relation to the world as a whole, two are of special interest: existence monism/pluralism and priority monism/pluralism. Existence monism states that the world is the only concrete object there is. 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. Such a world-object is simple in the sense that it does not have any genuine parts. For this reason, it has also been referred to as "blobject" since it lacks an internal structure like a blob. Priority monism allows that there are other concrete objects besides the world. But it holds that these objects do not have the most fundamental form of existence, that they somehow depend on the existence of 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. Scientific cosmology can be defined as the science of the universe as a whole. In it, the terms "universe" and "cosmos" are usually used as synonyms for the term "world". 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". Some definitions emphasize that there are two other aspects to the universe besides spacetime: forms of energy or matter, like stars and particles, and laws of nature. 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. General relativity goes one step further by integrating the concept of mass into the concept of spacetime as its curvature. 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. 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. Possible worlds are often conceived as abstract objects, for example, in terms of non-obtaining states of affairs or as maximally consistent sets of propositions. 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. On this conception, there is no important difference between the actual world and possible worlds: both are conceived as concrete, inclusive and spatiotemporally connected. The only difference is that the actual world is the world we live in, while other possible worlds are not inhabited by us but by our counterparts. 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. This is what makes them separate worlds. It has been suggested that, besides possible worlds, there are also impossible worlds. Possible worlds are ways things could have been, so impossible worlds are ways things could not have been. 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. Within phenomenology, worlds are defined in terms of horizons of experiences. When we perceive an object, like a house, we do not just experience this object at the center of our attention but also various other objects surrounding it, given in the periphery. 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". It is common among phenomenologists to understand the world not just as a spatiotemporal collection of objects but as additionally incorporating various other relations between these objects. These relations include, for example, indication-relations that help us anticipate one object given the appearances of another object and means-end-relations or functional involvements relevant for practical concerns. In philosophy of mind, the term "world" is commonly used in contrast to the term "mind" as that which is represented by the mind. This is sometimes expressed by stating that there is a gap between mind and world and that this gap needs to be overcome for representation to be successful. 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". 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. On such a view, God has absolute, ultimate reality in contrast to the lower ontological status ascribed to the world. God's involvement in the world is often understood along the lines of a personal, benevolent God who looks after and guides His creation. Deists agree with theists that God created the world but deny any subsequent, personal involvement in it. 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 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. In this sense, the sensible world is a mere replication of the perfect exemplars found in the world of forms: it never lives up to the original. In the allegory of the cave, Plato compares the physical things we are familiar with to mere shadows of the real things. But not knowing the difference, the prisoners in the cave mistake the shadows for the real things. 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. Martin Heidegger, meanwhile, argued that "the surrounding world is different for each of us, and notwithstanding that we move about in a common world". "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. On his view, the world is the totality of the inner-worldly things that transcends them. 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. One difficulty in investigating the world is that we never encounter it since it is not just one more thing that appears to us. This is why Fink uses the notion of play or playing to elucidate the nature of the world. He sees play as a symbol of the world that is both part of it and that represents it. 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. The concept of worlds plays a central role in Nelson Goodman's late philosophy. He argues that we need to posit different worlds in order to account for the fact that there are different incompatible truths found in reality. 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 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 constitutes a family of religious-philosophical views. These views present perspectives on the nature and role of the world. Samkhya philosophy, for example, is a metaphysical dualism that understands reality as comprising 2 parts: purusha and prakriti. The term "purusha" stands for the individual conscious self that each of "us" possesses. Prakriti, on the other hand, is the 1 world inhabited by all these selves. Samkhya understands this world as a world of matter governed by the law of cause and effect. The term "matter" is understood in a sense in this tradition including physical and mental aspects. This is reflected in the doctrine of tattvas, according to which prakriti is made up of 23 principles or elements of reality. 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. This illusion includes impression of existing as separate experiencing selfs called Jivas. Instead, Advaita Vedanta teaches that on the most fundamental level of reality, referred to as Brahman, there exists no plurality or difference. All there is is 1 all-encompassing self: Atman. Ignorance is seen as the source of this illusion, which results in bondage to the world of mere appearances. Liberation is possible in the course of overcoming this illusion by acquiring the knowledge of Brahman, according to Advaita Vedanta. 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. Orbis Catholicus is a Latin phrase meaning "Catholic world", per the expression Urbi et Orbi, and refers to that area of Christendom under papal supremacy. 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. In Mandaean cosmology, the world or earthly realm is known as Tibil. It is separated from the World of Light (alma d-nhūra) above and the World of Darkness (alma d-hšuka) below by aether (ayar). Related terms and problems 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". Philosophers of worldviews commonly hold that the understanding of any object depends on a worldview constituting the background on which this understanding can take place. This may affect not just our intellectual understanding of the object in question but the experience of it in general. It is therefore impossible to assess one's worldview from a neutral perspective since this assessment already presupposes the worldview as its background. Some hold that each worldview is based on a single hypothesis that promises to solve all the problems of our existence we may encounter. On this interpretation, the term is closely associated to the worldviews given by different religions. Worldviews offer orientation not just in theoretical matters but also in practical matters. For this reason, they usually include answers to the question of the meaning of life and other evaluative components about what matters and how we should act. A worldview can be unique to one individual but worldviews are usually shared by many people within a certain culture or religion. 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. This seems to contradict the very idea of a plurality of worlds since if a world is total and all-inclusive then it cannot have anything outside itself. Understood this way, a world can neither have other worlds besides itself or be part of something bigger. 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. This might be even understood in the sense that, strictly speaking, there are no worlds at all. Another approach understands worlds in a schematic sense: as context-dependent expressions that stand for the current domain of discourse. So in the expression "Around the World in Eighty Days", the term "world" refers to the earth while in the colonial expression "the New World" it refers to the landmass of North and South America. Cosmogony is the field that studies the origin or creation of the world. This includes both scientific cosmogony and creation myths found in various religions. 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. Non-scientific creation myths are found in many cultures and are often enacted in rituals expressing their symbolic meaning. They can be categorized concerning their contents. Types often found include creation from nothing, from chaos or from a cosmic egg. Eschatology refers to the science or doctrine of the last things or of the end of the world. It is traditionally associated with religion, specifically with the Abrahamic religions. 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. World history studies the world from a historical perspective. Unlike other approaches to history, it employs a global viewpoint. It deals less with individual nations and civilizations, which it usually approaches at a high level of abstraction. 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. Contemporary world history is dominated by three main research paradigms determining the periodization into different epochs. 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. Another paradigm, focusing on culture and religion instead, is based on Karl Jaspers' theories about the Axial Age, a time in which various new forms of religious and philosophical thoughts appeared in several separate parts of the world around the time between 800 and 200 BCE. A third periodization is based on the relations between civilizations and societies. According to this paradigm, history can be divided into three periods in relation to the dominant region in the world: Middle Eastern dominance before 500 BCE, Eurasian cultural balance until 1500 CE and Western dominance since 1500 CE. Big History employs an even wider framework than world history by putting human history into the context of the history of the universe as a whole. It starts with the Big Bang and traces the formation of galaxies, the Solar System, the Earth, its geological eras, the evolution of life and humans until the present day. World politics, also referred to as global politics or international relations, is the discipline of political science studying issues of interest to the world that transcend nations and continents. 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. These theories are sometimes divided into realism, liberalism and constructivism. 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 References External links Africa Antarctica Asia Australia Europe North America South America Afro-Eurasia Americas Eurasia Oceania |
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[SOURCE: https://en.wikipedia.org/wiki/World#cite_ref-Wondrium_Daily_2021_80-0] | [TOKENS: 5641] |
Contents World The world is the totality of entities, the whole of reality, or everything that exists. The nature of the world has been conceptualized differently in different fields. Some conceptions see the world as unique, while others talk of a "plurality of worlds". Some treat the world as one simple object, while others analyze the world as a complex made up of parts. In scientific cosmology, the world or universe is commonly defined as "the totality of all space and time; all that is, has been, and will be". Theories of modality talk of possible worlds as complete and consistent ways how things could have been. Phenomenology, starting from the horizon of co-given objects present in the periphery of every experience, defines the world as the biggest horizon, or the "horizon of all horizons". In philosophy of mind, the world is contrasted with the mind as that which is represented by the mind. Theology conceptualizes the world in relation to God, for example, as God's creation, as identical to God, or as the two being interdependent. In religions, there is a tendency to downgrade the material or sensory world in favor of a spiritual world to be sought through religious practice. A comprehensive representation of the world and our place in it, as is found in religions, is known as a worldview. Cosmogony is the field that studies the origin or creation of the world, while eschatology refers to the science or doctrine of the last things or of the end of the world. In various contexts, the term "world" takes a more restricted meaning associated, for example, with the Earth and all life on it, with humanity as a whole, or with an international or intercontinental scope. In this sense, world history refers to the history of humanity as a whole, and world politics is the discipline of political science studying issues that transcend nations and continents. Other examples include terms such as "world religion", "world language", "world government", "world war", "world population", "world economy", or "world championship". Etymology The English word world comes from the Old English weorold. The Old English is a reflex of the Common Germanic *weraldiz, a compound of weraz 'man' and aldiz 'age', thus literally meaning roughly 'age of man'; this word led to Old Frisian warld, Old Saxon werold, Old Dutch werolt, Old High German weralt, and Old Norse verǫld. The corresponding word in Latin is mundus, 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. Monism is a thesis about oneness: that only one thing exists in a certain sense. The denial of monism is pluralism, the thesis that, in a certain sense, more than one thing exists. There are many forms of monism and pluralism, but in relation to the world as a whole, two are of special interest: existence monism/pluralism and priority monism/pluralism. Existence monism states that the world is the only concrete object there is. 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. Such a world-object is simple in the sense that it does not have any genuine parts. For this reason, it has also been referred to as "blobject" since it lacks an internal structure like a blob. Priority monism allows that there are other concrete objects besides the world. But it holds that these objects do not have the most fundamental form of existence, that they somehow depend on the existence of 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. Scientific cosmology can be defined as the science of the universe as a whole. In it, the terms "universe" and "cosmos" are usually used as synonyms for the term "world". 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". Some definitions emphasize that there are two other aspects to the universe besides spacetime: forms of energy or matter, like stars and particles, and laws of nature. 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. General relativity goes one step further by integrating the concept of mass into the concept of spacetime as its curvature. 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. 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. Possible worlds are often conceived as abstract objects, for example, in terms of non-obtaining states of affairs or as maximally consistent sets of propositions. 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. On this conception, there is no important difference between the actual world and possible worlds: both are conceived as concrete, inclusive and spatiotemporally connected. The only difference is that the actual world is the world we live in, while other possible worlds are not inhabited by us but by our counterparts. 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. This is what makes them separate worlds. It has been suggested that, besides possible worlds, there are also impossible worlds. Possible worlds are ways things could have been, so impossible worlds are ways things could not have been. 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. Within phenomenology, worlds are defined in terms of horizons of experiences. When we perceive an object, like a house, we do not just experience this object at the center of our attention but also various other objects surrounding it, given in the periphery. 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". It is common among phenomenologists to understand the world not just as a spatiotemporal collection of objects but as additionally incorporating various other relations between these objects. These relations include, for example, indication-relations that help us anticipate one object given the appearances of another object and means-end-relations or functional involvements relevant for practical concerns. In philosophy of mind, the term "world" is commonly used in contrast to the term "mind" as that which is represented by the mind. This is sometimes expressed by stating that there is a gap between mind and world and that this gap needs to be overcome for representation to be successful. 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". 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. On such a view, God has absolute, ultimate reality in contrast to the lower ontological status ascribed to the world. God's involvement in the world is often understood along the lines of a personal, benevolent God who looks after and guides His creation. Deists agree with theists that God created the world but deny any subsequent, personal involvement in it. 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 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. In this sense, the sensible world is a mere replication of the perfect exemplars found in the world of forms: it never lives up to the original. In the allegory of the cave, Plato compares the physical things we are familiar with to mere shadows of the real things. But not knowing the difference, the prisoners in the cave mistake the shadows for the real things. 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. Martin Heidegger, meanwhile, argued that "the surrounding world is different for each of us, and notwithstanding that we move about in a common world". "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. On his view, the world is the totality of the inner-worldly things that transcends them. 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. One difficulty in investigating the world is that we never encounter it since it is not just one more thing that appears to us. This is why Fink uses the notion of play or playing to elucidate the nature of the world. He sees play as a symbol of the world that is both part of it and that represents it. 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. The concept of worlds plays a central role in Nelson Goodman's late philosophy. He argues that we need to posit different worlds in order to account for the fact that there are different incompatible truths found in reality. 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 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 constitutes a family of religious-philosophical views. These views present perspectives on the nature and role of the world. Samkhya philosophy, for example, is a metaphysical dualism that understands reality as comprising 2 parts: purusha and prakriti. The term "purusha" stands for the individual conscious self that each of "us" possesses. Prakriti, on the other hand, is the 1 world inhabited by all these selves. Samkhya understands this world as a world of matter governed by the law of cause and effect. The term "matter" is understood in a sense in this tradition including physical and mental aspects. This is reflected in the doctrine of tattvas, according to which prakriti is made up of 23 principles or elements of reality. 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. This illusion includes impression of existing as separate experiencing selfs called Jivas. Instead, Advaita Vedanta teaches that on the most fundamental level of reality, referred to as Brahman, there exists no plurality or difference. All there is is 1 all-encompassing self: Atman. Ignorance is seen as the source of this illusion, which results in bondage to the world of mere appearances. Liberation is possible in the course of overcoming this illusion by acquiring the knowledge of Brahman, according to Advaita Vedanta. 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. Orbis Catholicus is a Latin phrase meaning "Catholic world", per the expression Urbi et Orbi, and refers to that area of Christendom under papal supremacy. 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. In Mandaean cosmology, the world or earthly realm is known as Tibil. It is separated from the World of Light (alma d-nhūra) above and the World of Darkness (alma d-hšuka) below by aether (ayar). Related terms and problems 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". Philosophers of worldviews commonly hold that the understanding of any object depends on a worldview constituting the background on which this understanding can take place. This may affect not just our intellectual understanding of the object in question but the experience of it in general. It is therefore impossible to assess one's worldview from a neutral perspective since this assessment already presupposes the worldview as its background. Some hold that each worldview is based on a single hypothesis that promises to solve all the problems of our existence we may encounter. On this interpretation, the term is closely associated to the worldviews given by different religions. Worldviews offer orientation not just in theoretical matters but also in practical matters. For this reason, they usually include answers to the question of the meaning of life and other evaluative components about what matters and how we should act. A worldview can be unique to one individual but worldviews are usually shared by many people within a certain culture or religion. 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. This seems to contradict the very idea of a plurality of worlds since if a world is total and all-inclusive then it cannot have anything outside itself. Understood this way, a world can neither have other worlds besides itself or be part of something bigger. 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. This might be even understood in the sense that, strictly speaking, there are no worlds at all. Another approach understands worlds in a schematic sense: as context-dependent expressions that stand for the current domain of discourse. So in the expression "Around the World in Eighty Days", the term "world" refers to the earth while in the colonial expression "the New World" it refers to the landmass of North and South America. Cosmogony is the field that studies the origin or creation of the world. This includes both scientific cosmogony and creation myths found in various religions. 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. Non-scientific creation myths are found in many cultures and are often enacted in rituals expressing their symbolic meaning. They can be categorized concerning their contents. Types often found include creation from nothing, from chaos or from a cosmic egg. Eschatology refers to the science or doctrine of the last things or of the end of the world. It is traditionally associated with religion, specifically with the Abrahamic religions. 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. World history studies the world from a historical perspective. Unlike other approaches to history, it employs a global viewpoint. It deals less with individual nations and civilizations, which it usually approaches at a high level of abstraction. 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. Contemporary world history is dominated by three main research paradigms determining the periodization into different epochs. 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. Another paradigm, focusing on culture and religion instead, is based on Karl Jaspers' theories about the Axial Age, a time in which various new forms of religious and philosophical thoughts appeared in several separate parts of the world around the time between 800 and 200 BCE. A third periodization is based on the relations between civilizations and societies. According to this paradigm, history can be divided into three periods in relation to the dominant region in the world: Middle Eastern dominance before 500 BCE, Eurasian cultural balance until 1500 CE and Western dominance since 1500 CE. Big History employs an even wider framework than world history by putting human history into the context of the history of the universe as a whole. It starts with the Big Bang and traces the formation of galaxies, the Solar System, the Earth, its geological eras, the evolution of life and humans until the present day. World politics, also referred to as global politics or international relations, is the discipline of political science studying issues of interest to the world that transcend nations and continents. 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. These theories are sometimes divided into realism, liberalism and constructivism. 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 References External links Africa Antarctica Asia Australia Europe North America South America Afro-Eurasia Americas Eurasia Oceania |
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Contents Book sources This page allows users to search multiple sources for a book given a 10- or 13-digit International Standard Book Number. Spaces and dashes in the ISBN do not matter. This page links to catalogs of libraries, booksellers, and other book sources where you will be able to search for the book by its International Standard Book Number (ISBN). Online text Google Books and other retail sources below may be helpful if you want to verify citations in Wikipedia articles, because they often let you search an online version of the book for specific words or phrases, or you can browse through the book (although for copyright reasons the entire book is usually not available). At the Open Library (part of the Internet Archive) you can borrow and read entire books online. Online databases Subscription eBook databases Libraries Alabama Alaska California Colorado Connecticut Delaware Florida Georgia Illinois Indiana Iowa Kansas Kentucky Massachusetts Michigan Minnesota Missouri Nebraska New Jersey New Mexico New York North Carolina Ohio Oklahoma Oregon Pennsylvania Rhode Island South Carolina South Dakota Tennessee Texas Utah Washington state Wisconsin Bookselling and swapping Find your book on a site that compiles results from other online sites: These sites allow you to search the catalogs of many individual booksellers: Non-English book sources If the book you are looking for is in a language other than English, you might find it helpful to look at the equivalent pages on other Wikipedias, linked below – they are more likely to have sources appropriate for that language. Find other editions The WorldCat xISBN tool for finding other editions is no longer available. However, there is often a "view all editions" link on the results page from an ISBN search. Google books often lists other editions of a book and related books under the "about this book" link. You can convert between 10 and 13 digit ISBNs with these tools: Find on Wikipedia See also Get free access to research! Research tools and services Outreach Get involved |
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Contents World The world is the totality of entities, the whole of reality, or everything that exists. The nature of the world has been conceptualized differently in different fields. Some conceptions see the world as unique, while others talk of a "plurality of worlds". Some treat the world as one simple object, while others analyze the world as a complex made up of parts. In scientific cosmology, the world or universe is commonly defined as "the totality of all space and time; all that is, has been, and will be". Theories of modality talk of possible worlds as complete and consistent ways how things could have been. Phenomenology, starting from the horizon of co-given objects present in the periphery of every experience, defines the world as the biggest horizon, or the "horizon of all horizons". In philosophy of mind, the world is contrasted with the mind as that which is represented by the mind. Theology conceptualizes the world in relation to God, for example, as God's creation, as identical to God, or as the two being interdependent. In religions, there is a tendency to downgrade the material or sensory world in favor of a spiritual world to be sought through religious practice. A comprehensive representation of the world and our place in it, as is found in religions, is known as a worldview. Cosmogony is the field that studies the origin or creation of the world, while eschatology refers to the science or doctrine of the last things or of the end of the world. In various contexts, the term "world" takes a more restricted meaning associated, for example, with the Earth and all life on it, with humanity as a whole, or with an international or intercontinental scope. In this sense, world history refers to the history of humanity as a whole, and world politics is the discipline of political science studying issues that transcend nations and continents. Other examples include terms such as "world religion", "world language", "world government", "world war", "world population", "world economy", or "world championship". Etymology The English word world comes from the Old English weorold. The Old English is a reflex of the Common Germanic *weraldiz, a compound of weraz 'man' and aldiz 'age', thus literally meaning roughly 'age of man'; this word led to Old Frisian warld, Old Saxon werold, Old Dutch werolt, Old High German weralt, and Old Norse verǫld. The corresponding word in Latin is mundus, 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. Monism is a thesis about oneness: that only one thing exists in a certain sense. The denial of monism is pluralism, the thesis that, in a certain sense, more than one thing exists. There are many forms of monism and pluralism, but in relation to the world as a whole, two are of special interest: existence monism/pluralism and priority monism/pluralism. Existence monism states that the world is the only concrete object there is. 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. Such a world-object is simple in the sense that it does not have any genuine parts. For this reason, it has also been referred to as "blobject" since it lacks an internal structure like a blob. Priority monism allows that there are other concrete objects besides the world. But it holds that these objects do not have the most fundamental form of existence, that they somehow depend on the existence of 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. Scientific cosmology can be defined as the science of the universe as a whole. In it, the terms "universe" and "cosmos" are usually used as synonyms for the term "world". 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". Some definitions emphasize that there are two other aspects to the universe besides spacetime: forms of energy or matter, like stars and particles, and laws of nature. 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. General relativity goes one step further by integrating the concept of mass into the concept of spacetime as its curvature. 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. 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. Possible worlds are often conceived as abstract objects, for example, in terms of non-obtaining states of affairs or as maximally consistent sets of propositions. 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. On this conception, there is no important difference between the actual world and possible worlds: both are conceived as concrete, inclusive and spatiotemporally connected. The only difference is that the actual world is the world we live in, while other possible worlds are not inhabited by us but by our counterparts. 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. This is what makes them separate worlds. It has been suggested that, besides possible worlds, there are also impossible worlds. Possible worlds are ways things could have been, so impossible worlds are ways things could not have been. 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. Within phenomenology, worlds are defined in terms of horizons of experiences. When we perceive an object, like a house, we do not just experience this object at the center of our attention but also various other objects surrounding it, given in the periphery. 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". It is common among phenomenologists to understand the world not just as a spatiotemporal collection of objects but as additionally incorporating various other relations between these objects. These relations include, for example, indication-relations that help us anticipate one object given the appearances of another object and means-end-relations or functional involvements relevant for practical concerns. In philosophy of mind, the term "world" is commonly used in contrast to the term "mind" as that which is represented by the mind. This is sometimes expressed by stating that there is a gap between mind and world and that this gap needs to be overcome for representation to be successful. 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". 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. On such a view, God has absolute, ultimate reality in contrast to the lower ontological status ascribed to the world. God's involvement in the world is often understood along the lines of a personal, benevolent God who looks after and guides His creation. Deists agree with theists that God created the world but deny any subsequent, personal involvement in it. 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 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. In this sense, the sensible world is a mere replication of the perfect exemplars found in the world of forms: it never lives up to the original. In the allegory of the cave, Plato compares the physical things we are familiar with to mere shadows of the real things. But not knowing the difference, the prisoners in the cave mistake the shadows for the real things. 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. Martin Heidegger, meanwhile, argued that "the surrounding world is different for each of us, and notwithstanding that we move about in a common world". "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. On his view, the world is the totality of the inner-worldly things that transcends them. 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. One difficulty in investigating the world is that we never encounter it since it is not just one more thing that appears to us. This is why Fink uses the notion of play or playing to elucidate the nature of the world. He sees play as a symbol of the world that is both part of it and that represents it. 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. The concept of worlds plays a central role in Nelson Goodman's late philosophy. He argues that we need to posit different worlds in order to account for the fact that there are different incompatible truths found in reality. 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 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 constitutes a family of religious-philosophical views. These views present perspectives on the nature and role of the world. Samkhya philosophy, for example, is a metaphysical dualism that understands reality as comprising 2 parts: purusha and prakriti. The term "purusha" stands for the individual conscious self that each of "us" possesses. Prakriti, on the other hand, is the 1 world inhabited by all these selves. Samkhya understands this world as a world of matter governed by the law of cause and effect. The term "matter" is understood in a sense in this tradition including physical and mental aspects. This is reflected in the doctrine of tattvas, according to which prakriti is made up of 23 principles or elements of reality. 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. This illusion includes impression of existing as separate experiencing selfs called Jivas. Instead, Advaita Vedanta teaches that on the most fundamental level of reality, referred to as Brahman, there exists no plurality or difference. All there is is 1 all-encompassing self: Atman. Ignorance is seen as the source of this illusion, which results in bondage to the world of mere appearances. Liberation is possible in the course of overcoming this illusion by acquiring the knowledge of Brahman, according to Advaita Vedanta. 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. Orbis Catholicus is a Latin phrase meaning "Catholic world", per the expression Urbi et Orbi, and refers to that area of Christendom under papal supremacy. 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. In Mandaean cosmology, the world or earthly realm is known as Tibil. It is separated from the World of Light (alma d-nhūra) above and the World of Darkness (alma d-hšuka) below by aether (ayar). Related terms and problems 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". Philosophers of worldviews commonly hold that the understanding of any object depends on a worldview constituting the background on which this understanding can take place. This may affect not just our intellectual understanding of the object in question but the experience of it in general. It is therefore impossible to assess one's worldview from a neutral perspective since this assessment already presupposes the worldview as its background. Some hold that each worldview is based on a single hypothesis that promises to solve all the problems of our existence we may encounter. On this interpretation, the term is closely associated to the worldviews given by different religions. Worldviews offer orientation not just in theoretical matters but also in practical matters. For this reason, they usually include answers to the question of the meaning of life and other evaluative components about what matters and how we should act. A worldview can be unique to one individual but worldviews are usually shared by many people within a certain culture or religion. 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. This seems to contradict the very idea of a plurality of worlds since if a world is total and all-inclusive then it cannot have anything outside itself. Understood this way, a world can neither have other worlds besides itself or be part of something bigger. 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. This might be even understood in the sense that, strictly speaking, there are no worlds at all. Another approach understands worlds in a schematic sense: as context-dependent expressions that stand for the current domain of discourse. So in the expression "Around the World in Eighty Days", the term "world" refers to the earth while in the colonial expression "the New World" it refers to the landmass of North and South America. Cosmogony is the field that studies the origin or creation of the world. This includes both scientific cosmogony and creation myths found in various religions. 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. Non-scientific creation myths are found in many cultures and are often enacted in rituals expressing their symbolic meaning. They can be categorized concerning their contents. Types often found include creation from nothing, from chaos or from a cosmic egg. Eschatology refers to the science or doctrine of the last things or of the end of the world. It is traditionally associated with religion, specifically with the Abrahamic religions. 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. World history studies the world from a historical perspective. Unlike other approaches to history, it employs a global viewpoint. It deals less with individual nations and civilizations, which it usually approaches at a high level of abstraction. 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. Contemporary world history is dominated by three main research paradigms determining the periodization into different epochs. 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. Another paradigm, focusing on culture and religion instead, is based on Karl Jaspers' theories about the Axial Age, a time in which various new forms of religious and philosophical thoughts appeared in several separate parts of the world around the time between 800 and 200 BCE. A third periodization is based on the relations between civilizations and societies. According to this paradigm, history can be divided into three periods in relation to the dominant region in the world: Middle Eastern dominance before 500 BCE, Eurasian cultural balance until 1500 CE and Western dominance since 1500 CE. Big History employs an even wider framework than world history by putting human history into the context of the history of the universe as a whole. It starts with the Big Bang and traces the formation of galaxies, the Solar System, the Earth, its geological eras, the evolution of life and humans until the present day. World politics, also referred to as global politics or international relations, is the discipline of political science studying issues of interest to the world that transcend nations and continents. 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. These theories are sometimes divided into realism, liberalism and constructivism. 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 References External links Africa Antarctica Asia Australia Europe North America South America Afro-Eurasia Americas Eurasia Oceania |
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[SOURCE: https://en.wikipedia.org/wiki/World#cite_ref-Buckley_2002_74-0] | [TOKENS: 5641] |
Contents World The world is the totality of entities, the whole of reality, or everything that exists. The nature of the world has been conceptualized differently in different fields. Some conceptions see the world as unique, while others talk of a "plurality of worlds". Some treat the world as one simple object, while others analyze the world as a complex made up of parts. In scientific cosmology, the world or universe is commonly defined as "the totality of all space and time; all that is, has been, and will be". Theories of modality talk of possible worlds as complete and consistent ways how things could have been. Phenomenology, starting from the horizon of co-given objects present in the periphery of every experience, defines the world as the biggest horizon, or the "horizon of all horizons". In philosophy of mind, the world is contrasted with the mind as that which is represented by the mind. Theology conceptualizes the world in relation to God, for example, as God's creation, as identical to God, or as the two being interdependent. In religions, there is a tendency to downgrade the material or sensory world in favor of a spiritual world to be sought through religious practice. A comprehensive representation of the world and our place in it, as is found in religions, is known as a worldview. Cosmogony is the field that studies the origin or creation of the world, while eschatology refers to the science or doctrine of the last things or of the end of the world. In various contexts, the term "world" takes a more restricted meaning associated, for example, with the Earth and all life on it, with humanity as a whole, or with an international or intercontinental scope. In this sense, world history refers to the history of humanity as a whole, and world politics is the discipline of political science studying issues that transcend nations and continents. Other examples include terms such as "world religion", "world language", "world government", "world war", "world population", "world economy", or "world championship". Etymology The English word world comes from the Old English weorold. The Old English is a reflex of the Common Germanic *weraldiz, a compound of weraz 'man' and aldiz 'age', thus literally meaning roughly 'age of man'; this word led to Old Frisian warld, Old Saxon werold, Old Dutch werolt, Old High German weralt, and Old Norse verǫld. The corresponding word in Latin is mundus, 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. Monism is a thesis about oneness: that only one thing exists in a certain sense. The denial of monism is pluralism, the thesis that, in a certain sense, more than one thing exists. There are many forms of monism and pluralism, but in relation to the world as a whole, two are of special interest: existence monism/pluralism and priority monism/pluralism. Existence monism states that the world is the only concrete object there is. 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. Such a world-object is simple in the sense that it does not have any genuine parts. For this reason, it has also been referred to as "blobject" since it lacks an internal structure like a blob. Priority monism allows that there are other concrete objects besides the world. But it holds that these objects do not have the most fundamental form of existence, that they somehow depend on the existence of 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. Scientific cosmology can be defined as the science of the universe as a whole. In it, the terms "universe" and "cosmos" are usually used as synonyms for the term "world". 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". Some definitions emphasize that there are two other aspects to the universe besides spacetime: forms of energy or matter, like stars and particles, and laws of nature. 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. General relativity goes one step further by integrating the concept of mass into the concept of spacetime as its curvature. 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. 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. Possible worlds are often conceived as abstract objects, for example, in terms of non-obtaining states of affairs or as maximally consistent sets of propositions. 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. On this conception, there is no important difference between the actual world and possible worlds: both are conceived as concrete, inclusive and spatiotemporally connected. The only difference is that the actual world is the world we live in, while other possible worlds are not inhabited by us but by our counterparts. 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. This is what makes them separate worlds. It has been suggested that, besides possible worlds, there are also impossible worlds. Possible worlds are ways things could have been, so impossible worlds are ways things could not have been. 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. Within phenomenology, worlds are defined in terms of horizons of experiences. When we perceive an object, like a house, we do not just experience this object at the center of our attention but also various other objects surrounding it, given in the periphery. 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". It is common among phenomenologists to understand the world not just as a spatiotemporal collection of objects but as additionally incorporating various other relations between these objects. These relations include, for example, indication-relations that help us anticipate one object given the appearances of another object and means-end-relations or functional involvements relevant for practical concerns. In philosophy of mind, the term "world" is commonly used in contrast to the term "mind" as that which is represented by the mind. This is sometimes expressed by stating that there is a gap between mind and world and that this gap needs to be overcome for representation to be successful. 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". 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. On such a view, God has absolute, ultimate reality in contrast to the lower ontological status ascribed to the world. God's involvement in the world is often understood along the lines of a personal, benevolent God who looks after and guides His creation. Deists agree with theists that God created the world but deny any subsequent, personal involvement in it. 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 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. In this sense, the sensible world is a mere replication of the perfect exemplars found in the world of forms: it never lives up to the original. In the allegory of the cave, Plato compares the physical things we are familiar with to mere shadows of the real things. But not knowing the difference, the prisoners in the cave mistake the shadows for the real things. 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. Martin Heidegger, meanwhile, argued that "the surrounding world is different for each of us, and notwithstanding that we move about in a common world". "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. On his view, the world is the totality of the inner-worldly things that transcends them. 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. One difficulty in investigating the world is that we never encounter it since it is not just one more thing that appears to us. This is why Fink uses the notion of play or playing to elucidate the nature of the world. He sees play as a symbol of the world that is both part of it and that represents it. 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. The concept of worlds plays a central role in Nelson Goodman's late philosophy. He argues that we need to posit different worlds in order to account for the fact that there are different incompatible truths found in reality. 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 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 constitutes a family of religious-philosophical views. These views present perspectives on the nature and role of the world. Samkhya philosophy, for example, is a metaphysical dualism that understands reality as comprising 2 parts: purusha and prakriti. The term "purusha" stands for the individual conscious self that each of "us" possesses. Prakriti, on the other hand, is the 1 world inhabited by all these selves. Samkhya understands this world as a world of matter governed by the law of cause and effect. The term "matter" is understood in a sense in this tradition including physical and mental aspects. This is reflected in the doctrine of tattvas, according to which prakriti is made up of 23 principles or elements of reality. 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. This illusion includes impression of existing as separate experiencing selfs called Jivas. Instead, Advaita Vedanta teaches that on the most fundamental level of reality, referred to as Brahman, there exists no plurality or difference. All there is is 1 all-encompassing self: Atman. Ignorance is seen as the source of this illusion, which results in bondage to the world of mere appearances. Liberation is possible in the course of overcoming this illusion by acquiring the knowledge of Brahman, according to Advaita Vedanta. 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. Orbis Catholicus is a Latin phrase meaning "Catholic world", per the expression Urbi et Orbi, and refers to that area of Christendom under papal supremacy. 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. In Mandaean cosmology, the world or earthly realm is known as Tibil. It is separated from the World of Light (alma d-nhūra) above and the World of Darkness (alma d-hšuka) below by aether (ayar). Related terms and problems 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". Philosophers of worldviews commonly hold that the understanding of any object depends on a worldview constituting the background on which this understanding can take place. This may affect not just our intellectual understanding of the object in question but the experience of it in general. It is therefore impossible to assess one's worldview from a neutral perspective since this assessment already presupposes the worldview as its background. Some hold that each worldview is based on a single hypothesis that promises to solve all the problems of our existence we may encounter. On this interpretation, the term is closely associated to the worldviews given by different religions. Worldviews offer orientation not just in theoretical matters but also in practical matters. For this reason, they usually include answers to the question of the meaning of life and other evaluative components about what matters and how we should act. A worldview can be unique to one individual but worldviews are usually shared by many people within a certain culture or religion. 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. This seems to contradict the very idea of a plurality of worlds since if a world is total and all-inclusive then it cannot have anything outside itself. Understood this way, a world can neither have other worlds besides itself or be part of something bigger. 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. This might be even understood in the sense that, strictly speaking, there are no worlds at all. Another approach understands worlds in a schematic sense: as context-dependent expressions that stand for the current domain of discourse. So in the expression "Around the World in Eighty Days", the term "world" refers to the earth while in the colonial expression "the New World" it refers to the landmass of North and South America. Cosmogony is the field that studies the origin or creation of the world. This includes both scientific cosmogony and creation myths found in various religions. 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. Non-scientific creation myths are found in many cultures and are often enacted in rituals expressing their symbolic meaning. They can be categorized concerning their contents. Types often found include creation from nothing, from chaos or from a cosmic egg. Eschatology refers to the science or doctrine of the last things or of the end of the world. It is traditionally associated with religion, specifically with the Abrahamic religions. 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. World history studies the world from a historical perspective. Unlike other approaches to history, it employs a global viewpoint. It deals less with individual nations and civilizations, which it usually approaches at a high level of abstraction. 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. Contemporary world history is dominated by three main research paradigms determining the periodization into different epochs. 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. Another paradigm, focusing on culture and religion instead, is based on Karl Jaspers' theories about the Axial Age, a time in which various new forms of religious and philosophical thoughts appeared in several separate parts of the world around the time between 800 and 200 BCE. A third periodization is based on the relations between civilizations and societies. According to this paradigm, history can be divided into three periods in relation to the dominant region in the world: Middle Eastern dominance before 500 BCE, Eurasian cultural balance until 1500 CE and Western dominance since 1500 CE. Big History employs an even wider framework than world history by putting human history into the context of the history of the universe as a whole. It starts with the Big Bang and traces the formation of galaxies, the Solar System, the Earth, its geological eras, the evolution of life and humans until the present day. World politics, also referred to as global politics or international relations, is the discipline of political science studying issues of interest to the world that transcend nations and continents. 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. These theories are sometimes divided into realism, liberalism and constructivism. 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 References External links Africa Antarctica Asia Australia Europe North America South America Afro-Eurasia Americas Eurasia Oceania |
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[SOURCE: https://en.wikipedia.org/wiki/World#cite_ref-De_Mijolla-Mellor_77-0] | [TOKENS: 5641] |
Contents World The world is the totality of entities, the whole of reality, or everything that exists. The nature of the world has been conceptualized differently in different fields. Some conceptions see the world as unique, while others talk of a "plurality of worlds". Some treat the world as one simple object, while others analyze the world as a complex made up of parts. In scientific cosmology, the world or universe is commonly defined as "the totality of all space and time; all that is, has been, and will be". Theories of modality talk of possible worlds as complete and consistent ways how things could have been. Phenomenology, starting from the horizon of co-given objects present in the periphery of every experience, defines the world as the biggest horizon, or the "horizon of all horizons". In philosophy of mind, the world is contrasted with the mind as that which is represented by the mind. Theology conceptualizes the world in relation to God, for example, as God's creation, as identical to God, or as the two being interdependent. In religions, there is a tendency to downgrade the material or sensory world in favor of a spiritual world to be sought through religious practice. A comprehensive representation of the world and our place in it, as is found in religions, is known as a worldview. Cosmogony is the field that studies the origin or creation of the world, while eschatology refers to the science or doctrine of the last things or of the end of the world. In various contexts, the term "world" takes a more restricted meaning associated, for example, with the Earth and all life on it, with humanity as a whole, or with an international or intercontinental scope. In this sense, world history refers to the history of humanity as a whole, and world politics is the discipline of political science studying issues that transcend nations and continents. Other examples include terms such as "world religion", "world language", "world government", "world war", "world population", "world economy", or "world championship". Etymology The English word world comes from the Old English weorold. The Old English is a reflex of the Common Germanic *weraldiz, a compound of weraz 'man' and aldiz 'age', thus literally meaning roughly 'age of man'; this word led to Old Frisian warld, Old Saxon werold, Old Dutch werolt, Old High German weralt, and Old Norse verǫld. The corresponding word in Latin is mundus, 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. Monism is a thesis about oneness: that only one thing exists in a certain sense. The denial of monism is pluralism, the thesis that, in a certain sense, more than one thing exists. There are many forms of monism and pluralism, but in relation to the world as a whole, two are of special interest: existence monism/pluralism and priority monism/pluralism. Existence monism states that the world is the only concrete object there is. 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. Such a world-object is simple in the sense that it does not have any genuine parts. For this reason, it has also been referred to as "blobject" since it lacks an internal structure like a blob. Priority monism allows that there are other concrete objects besides the world. But it holds that these objects do not have the most fundamental form of existence, that they somehow depend on the existence of 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. Scientific cosmology can be defined as the science of the universe as a whole. In it, the terms "universe" and "cosmos" are usually used as synonyms for the term "world". 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". Some definitions emphasize that there are two other aspects to the universe besides spacetime: forms of energy or matter, like stars and particles, and laws of nature. 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. General relativity goes one step further by integrating the concept of mass into the concept of spacetime as its curvature. 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. 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. Possible worlds are often conceived as abstract objects, for example, in terms of non-obtaining states of affairs or as maximally consistent sets of propositions. 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. On this conception, there is no important difference between the actual world and possible worlds: both are conceived as concrete, inclusive and spatiotemporally connected. The only difference is that the actual world is the world we live in, while other possible worlds are not inhabited by us but by our counterparts. 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. This is what makes them separate worlds. It has been suggested that, besides possible worlds, there are also impossible worlds. Possible worlds are ways things could have been, so impossible worlds are ways things could not have been. 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. Within phenomenology, worlds are defined in terms of horizons of experiences. When we perceive an object, like a house, we do not just experience this object at the center of our attention but also various other objects surrounding it, given in the periphery. 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". It is common among phenomenologists to understand the world not just as a spatiotemporal collection of objects but as additionally incorporating various other relations between these objects. These relations include, for example, indication-relations that help us anticipate one object given the appearances of another object and means-end-relations or functional involvements relevant for practical concerns. In philosophy of mind, the term "world" is commonly used in contrast to the term "mind" as that which is represented by the mind. This is sometimes expressed by stating that there is a gap between mind and world and that this gap needs to be overcome for representation to be successful. 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". 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. On such a view, God has absolute, ultimate reality in contrast to the lower ontological status ascribed to the world. God's involvement in the world is often understood along the lines of a personal, benevolent God who looks after and guides His creation. Deists agree with theists that God created the world but deny any subsequent, personal involvement in it. 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 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. In this sense, the sensible world is a mere replication of the perfect exemplars found in the world of forms: it never lives up to the original. In the allegory of the cave, Plato compares the physical things we are familiar with to mere shadows of the real things. But not knowing the difference, the prisoners in the cave mistake the shadows for the real things. 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. Martin Heidegger, meanwhile, argued that "the surrounding world is different for each of us, and notwithstanding that we move about in a common world". "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. On his view, the world is the totality of the inner-worldly things that transcends them. 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. One difficulty in investigating the world is that we never encounter it since it is not just one more thing that appears to us. This is why Fink uses the notion of play or playing to elucidate the nature of the world. He sees play as a symbol of the world that is both part of it and that represents it. 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. The concept of worlds plays a central role in Nelson Goodman's late philosophy. He argues that we need to posit different worlds in order to account for the fact that there are different incompatible truths found in reality. 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 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 constitutes a family of religious-philosophical views. These views present perspectives on the nature and role of the world. Samkhya philosophy, for example, is a metaphysical dualism that understands reality as comprising 2 parts: purusha and prakriti. The term "purusha" stands for the individual conscious self that each of "us" possesses. Prakriti, on the other hand, is the 1 world inhabited by all these selves. Samkhya understands this world as a world of matter governed by the law of cause and effect. The term "matter" is understood in a sense in this tradition including physical and mental aspects. This is reflected in the doctrine of tattvas, according to which prakriti is made up of 23 principles or elements of reality. 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. This illusion includes impression of existing as separate experiencing selfs called Jivas. Instead, Advaita Vedanta teaches that on the most fundamental level of reality, referred to as Brahman, there exists no plurality or difference. All there is is 1 all-encompassing self: Atman. Ignorance is seen as the source of this illusion, which results in bondage to the world of mere appearances. Liberation is possible in the course of overcoming this illusion by acquiring the knowledge of Brahman, according to Advaita Vedanta. 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. Orbis Catholicus is a Latin phrase meaning "Catholic world", per the expression Urbi et Orbi, and refers to that area of Christendom under papal supremacy. 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. In Mandaean cosmology, the world or earthly realm is known as Tibil. It is separated from the World of Light (alma d-nhūra) above and the World of Darkness (alma d-hšuka) below by aether (ayar). Related terms and problems 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". Philosophers of worldviews commonly hold that the understanding of any object depends on a worldview constituting the background on which this understanding can take place. This may affect not just our intellectual understanding of the object in question but the experience of it in general. It is therefore impossible to assess one's worldview from a neutral perspective since this assessment already presupposes the worldview as its background. Some hold that each worldview is based on a single hypothesis that promises to solve all the problems of our existence we may encounter. On this interpretation, the term is closely associated to the worldviews given by different religions. Worldviews offer orientation not just in theoretical matters but also in practical matters. For this reason, they usually include answers to the question of the meaning of life and other evaluative components about what matters and how we should act. A worldview can be unique to one individual but worldviews are usually shared by many people within a certain culture or religion. 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. This seems to contradict the very idea of a plurality of worlds since if a world is total and all-inclusive then it cannot have anything outside itself. Understood this way, a world can neither have other worlds besides itself or be part of something bigger. 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. This might be even understood in the sense that, strictly speaking, there are no worlds at all. Another approach understands worlds in a schematic sense: as context-dependent expressions that stand for the current domain of discourse. So in the expression "Around the World in Eighty Days", the term "world" refers to the earth while in the colonial expression "the New World" it refers to the landmass of North and South America. Cosmogony is the field that studies the origin or creation of the world. This includes both scientific cosmogony and creation myths found in various religions. 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. Non-scientific creation myths are found in many cultures and are often enacted in rituals expressing their symbolic meaning. They can be categorized concerning their contents. Types often found include creation from nothing, from chaos or from a cosmic egg. Eschatology refers to the science or doctrine of the last things or of the end of the world. It is traditionally associated with religion, specifically with the Abrahamic religions. 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. World history studies the world from a historical perspective. Unlike other approaches to history, it employs a global viewpoint. It deals less with individual nations and civilizations, which it usually approaches at a high level of abstraction. 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. Contemporary world history is dominated by three main research paradigms determining the periodization into different epochs. 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. Another paradigm, focusing on culture and religion instead, is based on Karl Jaspers' theories about the Axial Age, a time in which various new forms of religious and philosophical thoughts appeared in several separate parts of the world around the time between 800 and 200 BCE. A third periodization is based on the relations between civilizations and societies. According to this paradigm, history can be divided into three periods in relation to the dominant region in the world: Middle Eastern dominance before 500 BCE, Eurasian cultural balance until 1500 CE and Western dominance since 1500 CE. Big History employs an even wider framework than world history by putting human history into the context of the history of the universe as a whole. It starts with the Big Bang and traces the formation of galaxies, the Solar System, the Earth, its geological eras, the evolution of life and humans until the present day. World politics, also referred to as global politics or international relations, is the discipline of political science studying issues of interest to the world that transcend nations and continents. 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. These theories are sometimes divided into realism, liberalism and constructivism. 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 References External links Africa Antarctica Asia Australia Europe North America South America Afro-Eurasia Americas Eurasia Oceania |
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[SOURCE: https://en.wikipedia.org/wiki/World#cite_ref-Zuhlsdorf-2019_68-0] | [TOKENS: 5641] |
Contents World The world is the totality of entities, the whole of reality, or everything that exists. The nature of the world has been conceptualized differently in different fields. Some conceptions see the world as unique, while others talk of a "plurality of worlds". Some treat the world as one simple object, while others analyze the world as a complex made up of parts. In scientific cosmology, the world or universe is commonly defined as "the totality of all space and time; all that is, has been, and will be". Theories of modality talk of possible worlds as complete and consistent ways how things could have been. Phenomenology, starting from the horizon of co-given objects present in the periphery of every experience, defines the world as the biggest horizon, or the "horizon of all horizons". In philosophy of mind, the world is contrasted with the mind as that which is represented by the mind. Theology conceptualizes the world in relation to God, for example, as God's creation, as identical to God, or as the two being interdependent. In religions, there is a tendency to downgrade the material or sensory world in favor of a spiritual world to be sought through religious practice. A comprehensive representation of the world and our place in it, as is found in religions, is known as a worldview. Cosmogony is the field that studies the origin or creation of the world, while eschatology refers to the science or doctrine of the last things or of the end of the world. In various contexts, the term "world" takes a more restricted meaning associated, for example, with the Earth and all life on it, with humanity as a whole, or with an international or intercontinental scope. In this sense, world history refers to the history of humanity as a whole, and world politics is the discipline of political science studying issues that transcend nations and continents. Other examples include terms such as "world religion", "world language", "world government", "world war", "world population", "world economy", or "world championship". Etymology The English word world comes from the Old English weorold. The Old English is a reflex of the Common Germanic *weraldiz, a compound of weraz 'man' and aldiz 'age', thus literally meaning roughly 'age of man'; this word led to Old Frisian warld, Old Saxon werold, Old Dutch werolt, Old High German weralt, and Old Norse verǫld. The corresponding word in Latin is mundus, 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. Monism is a thesis about oneness: that only one thing exists in a certain sense. The denial of monism is pluralism, the thesis that, in a certain sense, more than one thing exists. There are many forms of monism and pluralism, but in relation to the world as a whole, two are of special interest: existence monism/pluralism and priority monism/pluralism. Existence monism states that the world is the only concrete object there is. 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. Such a world-object is simple in the sense that it does not have any genuine parts. For this reason, it has also been referred to as "blobject" since it lacks an internal structure like a blob. Priority monism allows that there are other concrete objects besides the world. But it holds that these objects do not have the most fundamental form of existence, that they somehow depend on the existence of 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. Scientific cosmology can be defined as the science of the universe as a whole. In it, the terms "universe" and "cosmos" are usually used as synonyms for the term "world". 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". Some definitions emphasize that there are two other aspects to the universe besides spacetime: forms of energy or matter, like stars and particles, and laws of nature. 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. General relativity goes one step further by integrating the concept of mass into the concept of spacetime as its curvature. 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. 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. Possible worlds are often conceived as abstract objects, for example, in terms of non-obtaining states of affairs or as maximally consistent sets of propositions. 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. On this conception, there is no important difference between the actual world and possible worlds: both are conceived as concrete, inclusive and spatiotemporally connected. The only difference is that the actual world is the world we live in, while other possible worlds are not inhabited by us but by our counterparts. 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. This is what makes them separate worlds. It has been suggested that, besides possible worlds, there are also impossible worlds. Possible worlds are ways things could have been, so impossible worlds are ways things could not have been. 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. Within phenomenology, worlds are defined in terms of horizons of experiences. When we perceive an object, like a house, we do not just experience this object at the center of our attention but also various other objects surrounding it, given in the periphery. 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". It is common among phenomenologists to understand the world not just as a spatiotemporal collection of objects but as additionally incorporating various other relations between these objects. These relations include, for example, indication-relations that help us anticipate one object given the appearances of another object and means-end-relations or functional involvements relevant for practical concerns. In philosophy of mind, the term "world" is commonly used in contrast to the term "mind" as that which is represented by the mind. This is sometimes expressed by stating that there is a gap between mind and world and that this gap needs to be overcome for representation to be successful. 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". 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. On such a view, God has absolute, ultimate reality in contrast to the lower ontological status ascribed to the world. God's involvement in the world is often understood along the lines of a personal, benevolent God who looks after and guides His creation. Deists agree with theists that God created the world but deny any subsequent, personal involvement in it. 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 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. In this sense, the sensible world is a mere replication of the perfect exemplars found in the world of forms: it never lives up to the original. In the allegory of the cave, Plato compares the physical things we are familiar with to mere shadows of the real things. But not knowing the difference, the prisoners in the cave mistake the shadows for the real things. 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. Martin Heidegger, meanwhile, argued that "the surrounding world is different for each of us, and notwithstanding that we move about in a common world". "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. On his view, the world is the totality of the inner-worldly things that transcends them. 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. One difficulty in investigating the world is that we never encounter it since it is not just one more thing that appears to us. This is why Fink uses the notion of play or playing to elucidate the nature of the world. He sees play as a symbol of the world that is both part of it and that represents it. 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. The concept of worlds plays a central role in Nelson Goodman's late philosophy. He argues that we need to posit different worlds in order to account for the fact that there are different incompatible truths found in reality. 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 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 constitutes a family of religious-philosophical views. These views present perspectives on the nature and role of the world. Samkhya philosophy, for example, is a metaphysical dualism that understands reality as comprising 2 parts: purusha and prakriti. The term "purusha" stands for the individual conscious self that each of "us" possesses. Prakriti, on the other hand, is the 1 world inhabited by all these selves. Samkhya understands this world as a world of matter governed by the law of cause and effect. The term "matter" is understood in a sense in this tradition including physical and mental aspects. This is reflected in the doctrine of tattvas, according to which prakriti is made up of 23 principles or elements of reality. 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. This illusion includes impression of existing as separate experiencing selfs called Jivas. Instead, Advaita Vedanta teaches that on the most fundamental level of reality, referred to as Brahman, there exists no plurality or difference. All there is is 1 all-encompassing self: Atman. Ignorance is seen as the source of this illusion, which results in bondage to the world of mere appearances. Liberation is possible in the course of overcoming this illusion by acquiring the knowledge of Brahman, according to Advaita Vedanta. 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. Orbis Catholicus is a Latin phrase meaning "Catholic world", per the expression Urbi et Orbi, and refers to that area of Christendom under papal supremacy. 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. In Mandaean cosmology, the world or earthly realm is known as Tibil. It is separated from the World of Light (alma d-nhūra) above and the World of Darkness (alma d-hšuka) below by aether (ayar). Related terms and problems 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". Philosophers of worldviews commonly hold that the understanding of any object depends on a worldview constituting the background on which this understanding can take place. This may affect not just our intellectual understanding of the object in question but the experience of it in general. It is therefore impossible to assess one's worldview from a neutral perspective since this assessment already presupposes the worldview as its background. Some hold that each worldview is based on a single hypothesis that promises to solve all the problems of our existence we may encounter. On this interpretation, the term is closely associated to the worldviews given by different religions. Worldviews offer orientation not just in theoretical matters but also in practical matters. For this reason, they usually include answers to the question of the meaning of life and other evaluative components about what matters and how we should act. A worldview can be unique to one individual but worldviews are usually shared by many people within a certain culture or religion. 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. This seems to contradict the very idea of a plurality of worlds since if a world is total and all-inclusive then it cannot have anything outside itself. Understood this way, a world can neither have other worlds besides itself or be part of something bigger. 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. This might be even understood in the sense that, strictly speaking, there are no worlds at all. Another approach understands worlds in a schematic sense: as context-dependent expressions that stand for the current domain of discourse. So in the expression "Around the World in Eighty Days", the term "world" refers to the earth while in the colonial expression "the New World" it refers to the landmass of North and South America. Cosmogony is the field that studies the origin or creation of the world. This includes both scientific cosmogony and creation myths found in various religions. 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. Non-scientific creation myths are found in many cultures and are often enacted in rituals expressing their symbolic meaning. They can be categorized concerning their contents. Types often found include creation from nothing, from chaos or from a cosmic egg. Eschatology refers to the science or doctrine of the last things or of the end of the world. It is traditionally associated with religion, specifically with the Abrahamic religions. 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. World history studies the world from a historical perspective. Unlike other approaches to history, it employs a global viewpoint. It deals less with individual nations and civilizations, which it usually approaches at a high level of abstraction. 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. Contemporary world history is dominated by three main research paradigms determining the periodization into different epochs. 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. Another paradigm, focusing on culture and religion instead, is based on Karl Jaspers' theories about the Axial Age, a time in which various new forms of religious and philosophical thoughts appeared in several separate parts of the world around the time between 800 and 200 BCE. A third periodization is based on the relations between civilizations and societies. According to this paradigm, history can be divided into three periods in relation to the dominant region in the world: Middle Eastern dominance before 500 BCE, Eurasian cultural balance until 1500 CE and Western dominance since 1500 CE. Big History employs an even wider framework than world history by putting human history into the context of the history of the universe as a whole. It starts with the Big Bang and traces the formation of galaxies, the Solar System, the Earth, its geological eras, the evolution of life and humans until the present day. World politics, also referred to as global politics or international relations, is the discipline of political science studying issues of interest to the world that transcend nations and continents. 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. These theories are sometimes divided into realism, liberalism and constructivism. 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 References External links Africa Antarctica Asia Australia Europe North America South America Afro-Eurasia Americas Eurasia Oceania |
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Contents World The world is the totality of entities, the whole of reality, or everything that exists. The nature of the world has been conceptualized differently in different fields. Some conceptions see the world as unique, while others talk of a "plurality of worlds". Some treat the world as one simple object, while others analyze the world as a complex made up of parts. In scientific cosmology, the world or universe is commonly defined as "the totality of all space and time; all that is, has been, and will be". Theories of modality talk of possible worlds as complete and consistent ways how things could have been. Phenomenology, starting from the horizon of co-given objects present in the periphery of every experience, defines the world as the biggest horizon, or the "horizon of all horizons". In philosophy of mind, the world is contrasted with the mind as that which is represented by the mind. Theology conceptualizes the world in relation to God, for example, as God's creation, as identical to God, or as the two being interdependent. In religions, there is a tendency to downgrade the material or sensory world in favor of a spiritual world to be sought through religious practice. A comprehensive representation of the world and our place in it, as is found in religions, is known as a worldview. Cosmogony is the field that studies the origin or creation of the world, while eschatology refers to the science or doctrine of the last things or of the end of the world. In various contexts, the term "world" takes a more restricted meaning associated, for example, with the Earth and all life on it, with humanity as a whole, or with an international or intercontinental scope. In this sense, world history refers to the history of humanity as a whole, and world politics is the discipline of political science studying issues that transcend nations and continents. Other examples include terms such as "world religion", "world language", "world government", "world war", "world population", "world economy", or "world championship". Etymology The English word world comes from the Old English weorold. The Old English is a reflex of the Common Germanic *weraldiz, a compound of weraz 'man' and aldiz 'age', thus literally meaning roughly 'age of man'; this word led to Old Frisian warld, Old Saxon werold, Old Dutch werolt, Old High German weralt, and Old Norse verǫld. The corresponding word in Latin is mundus, 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. Monism is a thesis about oneness: that only one thing exists in a certain sense. The denial of monism is pluralism, the thesis that, in a certain sense, more than one thing exists. There are many forms of monism and pluralism, but in relation to the world as a whole, two are of special interest: existence monism/pluralism and priority monism/pluralism. Existence monism states that the world is the only concrete object there is. 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. Such a world-object is simple in the sense that it does not have any genuine parts. For this reason, it has also been referred to as "blobject" since it lacks an internal structure like a blob. Priority monism allows that there are other concrete objects besides the world. But it holds that these objects do not have the most fundamental form of existence, that they somehow depend on the existence of 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. Scientific cosmology can be defined as the science of the universe as a whole. In it, the terms "universe" and "cosmos" are usually used as synonyms for the term "world". 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". Some definitions emphasize that there are two other aspects to the universe besides spacetime: forms of energy or matter, like stars and particles, and laws of nature. 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. General relativity goes one step further by integrating the concept of mass into the concept of spacetime as its curvature. 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. 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. Possible worlds are often conceived as abstract objects, for example, in terms of non-obtaining states of affairs or as maximally consistent sets of propositions. 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. On this conception, there is no important difference between the actual world and possible worlds: both are conceived as concrete, inclusive and spatiotemporally connected. The only difference is that the actual world is the world we live in, while other possible worlds are not inhabited by us but by our counterparts. 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. This is what makes them separate worlds. It has been suggested that, besides possible worlds, there are also impossible worlds. Possible worlds are ways things could have been, so impossible worlds are ways things could not have been. 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. Within phenomenology, worlds are defined in terms of horizons of experiences. When we perceive an object, like a house, we do not just experience this object at the center of our attention but also various other objects surrounding it, given in the periphery. 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". It is common among phenomenologists to understand the world not just as a spatiotemporal collection of objects but as additionally incorporating various other relations between these objects. These relations include, for example, indication-relations that help us anticipate one object given the appearances of another object and means-end-relations or functional involvements relevant for practical concerns. In philosophy of mind, the term "world" is commonly used in contrast to the term "mind" as that which is represented by the mind. This is sometimes expressed by stating that there is a gap between mind and world and that this gap needs to be overcome for representation to be successful. 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". 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. On such a view, God has absolute, ultimate reality in contrast to the lower ontological status ascribed to the world. God's involvement in the world is often understood along the lines of a personal, benevolent God who looks after and guides His creation. Deists agree with theists that God created the world but deny any subsequent, personal involvement in it. 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 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. In this sense, the sensible world is a mere replication of the perfect exemplars found in the world of forms: it never lives up to the original. In the allegory of the cave, Plato compares the physical things we are familiar with to mere shadows of the real things. But not knowing the difference, the prisoners in the cave mistake the shadows for the real things. 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. Martin Heidegger, meanwhile, argued that "the surrounding world is different for each of us, and notwithstanding that we move about in a common world". "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. On his view, the world is the totality of the inner-worldly things that transcends them. 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. One difficulty in investigating the world is that we never encounter it since it is not just one more thing that appears to us. This is why Fink uses the notion of play or playing to elucidate the nature of the world. He sees play as a symbol of the world that is both part of it and that represents it. 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. The concept of worlds plays a central role in Nelson Goodman's late philosophy. He argues that we need to posit different worlds in order to account for the fact that there are different incompatible truths found in reality. 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 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 constitutes a family of religious-philosophical views. These views present perspectives on the nature and role of the world. Samkhya philosophy, for example, is a metaphysical dualism that understands reality as comprising 2 parts: purusha and prakriti. The term "purusha" stands for the individual conscious self that each of "us" possesses. Prakriti, on the other hand, is the 1 world inhabited by all these selves. Samkhya understands this world as a world of matter governed by the law of cause and effect. The term "matter" is understood in a sense in this tradition including physical and mental aspects. This is reflected in the doctrine of tattvas, according to which prakriti is made up of 23 principles or elements of reality. 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. This illusion includes impression of existing as separate experiencing selfs called Jivas. Instead, Advaita Vedanta teaches that on the most fundamental level of reality, referred to as Brahman, there exists no plurality or difference. All there is is 1 all-encompassing self: Atman. Ignorance is seen as the source of this illusion, which results in bondage to the world of mere appearances. Liberation is possible in the course of overcoming this illusion by acquiring the knowledge of Brahman, according to Advaita Vedanta. 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. Orbis Catholicus is a Latin phrase meaning "Catholic world", per the expression Urbi et Orbi, and refers to that area of Christendom under papal supremacy. 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. In Mandaean cosmology, the world or earthly realm is known as Tibil. It is separated from the World of Light (alma d-nhūra) above and the World of Darkness (alma d-hšuka) below by aether (ayar). Related terms and problems 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". Philosophers of worldviews commonly hold that the understanding of any object depends on a worldview constituting the background on which this understanding can take place. This may affect not just our intellectual understanding of the object in question but the experience of it in general. It is therefore impossible to assess one's worldview from a neutral perspective since this assessment already presupposes the worldview as its background. Some hold that each worldview is based on a single hypothesis that promises to solve all the problems of our existence we may encounter. On this interpretation, the term is closely associated to the worldviews given by different religions. Worldviews offer orientation not just in theoretical matters but also in practical matters. For this reason, they usually include answers to the question of the meaning of life and other evaluative components about what matters and how we should act. A worldview can be unique to one individual but worldviews are usually shared by many people within a certain culture or religion. 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. This seems to contradict the very idea of a plurality of worlds since if a world is total and all-inclusive then it cannot have anything outside itself. Understood this way, a world can neither have other worlds besides itself or be part of something bigger. 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. This might be even understood in the sense that, strictly speaking, there are no worlds at all. Another approach understands worlds in a schematic sense: as context-dependent expressions that stand for the current domain of discourse. So in the expression "Around the World in Eighty Days", the term "world" refers to the earth while in the colonial expression "the New World" it refers to the landmass of North and South America. Cosmogony is the field that studies the origin or creation of the world. This includes both scientific cosmogony and creation myths found in various religions. 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. Non-scientific creation myths are found in many cultures and are often enacted in rituals expressing their symbolic meaning. They can be categorized concerning their contents. Types often found include creation from nothing, from chaos or from a cosmic egg. Eschatology refers to the science or doctrine of the last things or of the end of the world. It is traditionally associated with religion, specifically with the Abrahamic religions. 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. World history studies the world from a historical perspective. Unlike other approaches to history, it employs a global viewpoint. It deals less with individual nations and civilizations, which it usually approaches at a high level of abstraction. 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. Contemporary world history is dominated by three main research paradigms determining the periodization into different epochs. 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. Another paradigm, focusing on culture and religion instead, is based on Karl Jaspers' theories about the Axial Age, a time in which various new forms of religious and philosophical thoughts appeared in several separate parts of the world around the time between 800 and 200 BCE. A third periodization is based on the relations between civilizations and societies. According to this paradigm, history can be divided into three periods in relation to the dominant region in the world: Middle Eastern dominance before 500 BCE, Eurasian cultural balance until 1500 CE and Western dominance since 1500 CE. Big History employs an even wider framework than world history by putting human history into the context of the history of the universe as a whole. It starts with the Big Bang and traces the formation of galaxies, the Solar System, the Earth, its geological eras, the evolution of life and humans until the present day. World politics, also referred to as global politics or international relations, is the discipline of political science studying issues of interest to the world that transcend nations and continents. 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. These theories are sometimes divided into realism, liberalism and constructivism. 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 References External links Africa Antarctica Asia Australia Europe North America South America Afro-Eurasia Americas Eurasia Oceania |
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[SOURCE: https://en.wikipedia.org/wiki/World#cite_ref-Long_81-1] | [TOKENS: 5641] |
Contents World The world is the totality of entities, the whole of reality, or everything that exists. The nature of the world has been conceptualized differently in different fields. Some conceptions see the world as unique, while others talk of a "plurality of worlds". Some treat the world as one simple object, while others analyze the world as a complex made up of parts. In scientific cosmology, the world or universe is commonly defined as "the totality of all space and time; all that is, has been, and will be". Theories of modality talk of possible worlds as complete and consistent ways how things could have been. Phenomenology, starting from the horizon of co-given objects present in the periphery of every experience, defines the world as the biggest horizon, or the "horizon of all horizons". In philosophy of mind, the world is contrasted with the mind as that which is represented by the mind. Theology conceptualizes the world in relation to God, for example, as God's creation, as identical to God, or as the two being interdependent. In religions, there is a tendency to downgrade the material or sensory world in favor of a spiritual world to be sought through religious practice. A comprehensive representation of the world and our place in it, as is found in religions, is known as a worldview. Cosmogony is the field that studies the origin or creation of the world, while eschatology refers to the science or doctrine of the last things or of the end of the world. In various contexts, the term "world" takes a more restricted meaning associated, for example, with the Earth and all life on it, with humanity as a whole, or with an international or intercontinental scope. In this sense, world history refers to the history of humanity as a whole, and world politics is the discipline of political science studying issues that transcend nations and continents. Other examples include terms such as "world religion", "world language", "world government", "world war", "world population", "world economy", or "world championship". Etymology The English word world comes from the Old English weorold. The Old English is a reflex of the Common Germanic *weraldiz, a compound of weraz 'man' and aldiz 'age', thus literally meaning roughly 'age of man'; this word led to Old Frisian warld, Old Saxon werold, Old Dutch werolt, Old High German weralt, and Old Norse verǫld. The corresponding word in Latin is mundus, 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. Monism is a thesis about oneness: that only one thing exists in a certain sense. The denial of monism is pluralism, the thesis that, in a certain sense, more than one thing exists. There are many forms of monism and pluralism, but in relation to the world as a whole, two are of special interest: existence monism/pluralism and priority monism/pluralism. Existence monism states that the world is the only concrete object there is. 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. Such a world-object is simple in the sense that it does not have any genuine parts. For this reason, it has also been referred to as "blobject" since it lacks an internal structure like a blob. Priority monism allows that there are other concrete objects besides the world. But it holds that these objects do not have the most fundamental form of existence, that they somehow depend on the existence of 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. Scientific cosmology can be defined as the science of the universe as a whole. In it, the terms "universe" and "cosmos" are usually used as synonyms for the term "world". 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". Some definitions emphasize that there are two other aspects to the universe besides spacetime: forms of energy or matter, like stars and particles, and laws of nature. 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. General relativity goes one step further by integrating the concept of mass into the concept of spacetime as its curvature. 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. 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. Possible worlds are often conceived as abstract objects, for example, in terms of non-obtaining states of affairs or as maximally consistent sets of propositions. 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. On this conception, there is no important difference between the actual world and possible worlds: both are conceived as concrete, inclusive and spatiotemporally connected. The only difference is that the actual world is the world we live in, while other possible worlds are not inhabited by us but by our counterparts. 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. This is what makes them separate worlds. It has been suggested that, besides possible worlds, there are also impossible worlds. Possible worlds are ways things could have been, so impossible worlds are ways things could not have been. 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. Within phenomenology, worlds are defined in terms of horizons of experiences. When we perceive an object, like a house, we do not just experience this object at the center of our attention but also various other objects surrounding it, given in the periphery. 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". It is common among phenomenologists to understand the world not just as a spatiotemporal collection of objects but as additionally incorporating various other relations between these objects. These relations include, for example, indication-relations that help us anticipate one object given the appearances of another object and means-end-relations or functional involvements relevant for practical concerns. In philosophy of mind, the term "world" is commonly used in contrast to the term "mind" as that which is represented by the mind. This is sometimes expressed by stating that there is a gap between mind and world and that this gap needs to be overcome for representation to be successful. 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". 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. On such a view, God has absolute, ultimate reality in contrast to the lower ontological status ascribed to the world. God's involvement in the world is often understood along the lines of a personal, benevolent God who looks after and guides His creation. Deists agree with theists that God created the world but deny any subsequent, personal involvement in it. 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 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. In this sense, the sensible world is a mere replication of the perfect exemplars found in the world of forms: it never lives up to the original. In the allegory of the cave, Plato compares the physical things we are familiar with to mere shadows of the real things. But not knowing the difference, the prisoners in the cave mistake the shadows for the real things. 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. Martin Heidegger, meanwhile, argued that "the surrounding world is different for each of us, and notwithstanding that we move about in a common world". "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. On his view, the world is the totality of the inner-worldly things that transcends them. 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. One difficulty in investigating the world is that we never encounter it since it is not just one more thing that appears to us. This is why Fink uses the notion of play or playing to elucidate the nature of the world. He sees play as a symbol of the world that is both part of it and that represents it. 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. The concept of worlds plays a central role in Nelson Goodman's late philosophy. He argues that we need to posit different worlds in order to account for the fact that there are different incompatible truths found in reality. 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 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 constitutes a family of religious-philosophical views. These views present perspectives on the nature and role of the world. Samkhya philosophy, for example, is a metaphysical dualism that understands reality as comprising 2 parts: purusha and prakriti. The term "purusha" stands for the individual conscious self that each of "us" possesses. Prakriti, on the other hand, is the 1 world inhabited by all these selves. Samkhya understands this world as a world of matter governed by the law of cause and effect. The term "matter" is understood in a sense in this tradition including physical and mental aspects. This is reflected in the doctrine of tattvas, according to which prakriti is made up of 23 principles or elements of reality. 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. This illusion includes impression of existing as separate experiencing selfs called Jivas. Instead, Advaita Vedanta teaches that on the most fundamental level of reality, referred to as Brahman, there exists no plurality or difference. All there is is 1 all-encompassing self: Atman. Ignorance is seen as the source of this illusion, which results in bondage to the world of mere appearances. Liberation is possible in the course of overcoming this illusion by acquiring the knowledge of Brahman, according to Advaita Vedanta. 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. Orbis Catholicus is a Latin phrase meaning "Catholic world", per the expression Urbi et Orbi, and refers to that area of Christendom under papal supremacy. 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. In Mandaean cosmology, the world or earthly realm is known as Tibil. It is separated from the World of Light (alma d-nhūra) above and the World of Darkness (alma d-hšuka) below by aether (ayar). Related terms and problems 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". Philosophers of worldviews commonly hold that the understanding of any object depends on a worldview constituting the background on which this understanding can take place. This may affect not just our intellectual understanding of the object in question but the experience of it in general. It is therefore impossible to assess one's worldview from a neutral perspective since this assessment already presupposes the worldview as its background. Some hold that each worldview is based on a single hypothesis that promises to solve all the problems of our existence we may encounter. On this interpretation, the term is closely associated to the worldviews given by different religions. Worldviews offer orientation not just in theoretical matters but also in practical matters. For this reason, they usually include answers to the question of the meaning of life and other evaluative components about what matters and how we should act. A worldview can be unique to one individual but worldviews are usually shared by many people within a certain culture or religion. 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. This seems to contradict the very idea of a plurality of worlds since if a world is total and all-inclusive then it cannot have anything outside itself. Understood this way, a world can neither have other worlds besides itself or be part of something bigger. 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. This might be even understood in the sense that, strictly speaking, there are no worlds at all. Another approach understands worlds in a schematic sense: as context-dependent expressions that stand for the current domain of discourse. So in the expression "Around the World in Eighty Days", the term "world" refers to the earth while in the colonial expression "the New World" it refers to the landmass of North and South America. Cosmogony is the field that studies the origin or creation of the world. This includes both scientific cosmogony and creation myths found in various religions. 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. Non-scientific creation myths are found in many cultures and are often enacted in rituals expressing their symbolic meaning. They can be categorized concerning their contents. Types often found include creation from nothing, from chaos or from a cosmic egg. Eschatology refers to the science or doctrine of the last things or of the end of the world. It is traditionally associated with religion, specifically with the Abrahamic religions. 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. World history studies the world from a historical perspective. Unlike other approaches to history, it employs a global viewpoint. It deals less with individual nations and civilizations, which it usually approaches at a high level of abstraction. 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. Contemporary world history is dominated by three main research paradigms determining the periodization into different epochs. 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. Another paradigm, focusing on culture and religion instead, is based on Karl Jaspers' theories about the Axial Age, a time in which various new forms of religious and philosophical thoughts appeared in several separate parts of the world around the time between 800 and 200 BCE. A third periodization is based on the relations between civilizations and societies. According to this paradigm, history can be divided into three periods in relation to the dominant region in the world: Middle Eastern dominance before 500 BCE, Eurasian cultural balance until 1500 CE and Western dominance since 1500 CE. Big History employs an even wider framework than world history by putting human history into the context of the history of the universe as a whole. It starts with the Big Bang and traces the formation of galaxies, the Solar System, the Earth, its geological eras, the evolution of life and humans until the present day. World politics, also referred to as global politics or international relations, is the discipline of political science studying issues of interest to the world that transcend nations and continents. 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. These theories are sometimes divided into realism, liberalism and constructivism. 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 References External links Africa Antarctica Asia Australia Europe North America South America Afro-Eurasia Americas Eurasia Oceania |
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[SOURCE: https://en.wikipedia.org/wiki/World#cite_ref-Halvorson_85-1] | [TOKENS: 5641] |
Contents World The world is the totality of entities, the whole of reality, or everything that exists. The nature of the world has been conceptualized differently in different fields. Some conceptions see the world as unique, while others talk of a "plurality of worlds". Some treat the world as one simple object, while others analyze the world as a complex made up of parts. In scientific cosmology, the world or universe is commonly defined as "the totality of all space and time; all that is, has been, and will be". Theories of modality talk of possible worlds as complete and consistent ways how things could have been. Phenomenology, starting from the horizon of co-given objects present in the periphery of every experience, defines the world as the biggest horizon, or the "horizon of all horizons". In philosophy of mind, the world is contrasted with the mind as that which is represented by the mind. Theology conceptualizes the world in relation to God, for example, as God's creation, as identical to God, or as the two being interdependent. In religions, there is a tendency to downgrade the material or sensory world in favor of a spiritual world to be sought through religious practice. A comprehensive representation of the world and our place in it, as is found in religions, is known as a worldview. Cosmogony is the field that studies the origin or creation of the world, while eschatology refers to the science or doctrine of the last things or of the end of the world. In various contexts, the term "world" takes a more restricted meaning associated, for example, with the Earth and all life on it, with humanity as a whole, or with an international or intercontinental scope. In this sense, world history refers to the history of humanity as a whole, and world politics is the discipline of political science studying issues that transcend nations and continents. Other examples include terms such as "world religion", "world language", "world government", "world war", "world population", "world economy", or "world championship". Etymology The English word world comes from the Old English weorold. The Old English is a reflex of the Common Germanic *weraldiz, a compound of weraz 'man' and aldiz 'age', thus literally meaning roughly 'age of man'; this word led to Old Frisian warld, Old Saxon werold, Old Dutch werolt, Old High German weralt, and Old Norse verǫld. The corresponding word in Latin is mundus, 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. Monism is a thesis about oneness: that only one thing exists in a certain sense. The denial of monism is pluralism, the thesis that, in a certain sense, more than one thing exists. There are many forms of monism and pluralism, but in relation to the world as a whole, two are of special interest: existence monism/pluralism and priority monism/pluralism. Existence monism states that the world is the only concrete object there is. 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. Such a world-object is simple in the sense that it does not have any genuine parts. For this reason, it has also been referred to as "blobject" since it lacks an internal structure like a blob. Priority monism allows that there are other concrete objects besides the world. But it holds that these objects do not have the most fundamental form of existence, that they somehow depend on the existence of 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. Scientific cosmology can be defined as the science of the universe as a whole. In it, the terms "universe" and "cosmos" are usually used as synonyms for the term "world". 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". Some definitions emphasize that there are two other aspects to the universe besides spacetime: forms of energy or matter, like stars and particles, and laws of nature. 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. General relativity goes one step further by integrating the concept of mass into the concept of spacetime as its curvature. 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. 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. Possible worlds are often conceived as abstract objects, for example, in terms of non-obtaining states of affairs or as maximally consistent sets of propositions. 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. On this conception, there is no important difference between the actual world and possible worlds: both are conceived as concrete, inclusive and spatiotemporally connected. The only difference is that the actual world is the world we live in, while other possible worlds are not inhabited by us but by our counterparts. 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. This is what makes them separate worlds. It has been suggested that, besides possible worlds, there are also impossible worlds. Possible worlds are ways things could have been, so impossible worlds are ways things could not have been. 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. Within phenomenology, worlds are defined in terms of horizons of experiences. When we perceive an object, like a house, we do not just experience this object at the center of our attention but also various other objects surrounding it, given in the periphery. 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". It is common among phenomenologists to understand the world not just as a spatiotemporal collection of objects but as additionally incorporating various other relations between these objects. These relations include, for example, indication-relations that help us anticipate one object given the appearances of another object and means-end-relations or functional involvements relevant for practical concerns. In philosophy of mind, the term "world" is commonly used in contrast to the term "mind" as that which is represented by the mind. This is sometimes expressed by stating that there is a gap between mind and world and that this gap needs to be overcome for representation to be successful. 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". 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. On such a view, God has absolute, ultimate reality in contrast to the lower ontological status ascribed to the world. God's involvement in the world is often understood along the lines of a personal, benevolent God who looks after and guides His creation. Deists agree with theists that God created the world but deny any subsequent, personal involvement in it. 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 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. In this sense, the sensible world is a mere replication of the perfect exemplars found in the world of forms: it never lives up to the original. In the allegory of the cave, Plato compares the physical things we are familiar with to mere shadows of the real things. But not knowing the difference, the prisoners in the cave mistake the shadows for the real things. 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. Martin Heidegger, meanwhile, argued that "the surrounding world is different for each of us, and notwithstanding that we move about in a common world". "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. On his view, the world is the totality of the inner-worldly things that transcends them. 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. One difficulty in investigating the world is that we never encounter it since it is not just one more thing that appears to us. This is why Fink uses the notion of play or playing to elucidate the nature of the world. He sees play as a symbol of the world that is both part of it and that represents it. 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. The concept of worlds plays a central role in Nelson Goodman's late philosophy. He argues that we need to posit different worlds in order to account for the fact that there are different incompatible truths found in reality. 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 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 constitutes a family of religious-philosophical views. These views present perspectives on the nature and role of the world. Samkhya philosophy, for example, is a metaphysical dualism that understands reality as comprising 2 parts: purusha and prakriti. The term "purusha" stands for the individual conscious self that each of "us" possesses. Prakriti, on the other hand, is the 1 world inhabited by all these selves. Samkhya understands this world as a world of matter governed by the law of cause and effect. The term "matter" is understood in a sense in this tradition including physical and mental aspects. This is reflected in the doctrine of tattvas, according to which prakriti is made up of 23 principles or elements of reality. 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. This illusion includes impression of existing as separate experiencing selfs called Jivas. Instead, Advaita Vedanta teaches that on the most fundamental level of reality, referred to as Brahman, there exists no plurality or difference. All there is is 1 all-encompassing self: Atman. Ignorance is seen as the source of this illusion, which results in bondage to the world of mere appearances. Liberation is possible in the course of overcoming this illusion by acquiring the knowledge of Brahman, according to Advaita Vedanta. 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. Orbis Catholicus is a Latin phrase meaning "Catholic world", per the expression Urbi et Orbi, and refers to that area of Christendom under papal supremacy. 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. In Mandaean cosmology, the world or earthly realm is known as Tibil. It is separated from the World of Light (alma d-nhūra) above and the World of Darkness (alma d-hšuka) below by aether (ayar). Related terms and problems 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". Philosophers of worldviews commonly hold that the understanding of any object depends on a worldview constituting the background on which this understanding can take place. This may affect not just our intellectual understanding of the object in question but the experience of it in general. It is therefore impossible to assess one's worldview from a neutral perspective since this assessment already presupposes the worldview as its background. Some hold that each worldview is based on a single hypothesis that promises to solve all the problems of our existence we may encounter. On this interpretation, the term is closely associated to the worldviews given by different religions. Worldviews offer orientation not just in theoretical matters but also in practical matters. For this reason, they usually include answers to the question of the meaning of life and other evaluative components about what matters and how we should act. A worldview can be unique to one individual but worldviews are usually shared by many people within a certain culture or religion. 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. This seems to contradict the very idea of a plurality of worlds since if a world is total and all-inclusive then it cannot have anything outside itself. Understood this way, a world can neither have other worlds besides itself or be part of something bigger. 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. This might be even understood in the sense that, strictly speaking, there are no worlds at all. Another approach understands worlds in a schematic sense: as context-dependent expressions that stand for the current domain of discourse. So in the expression "Around the World in Eighty Days", the term "world" refers to the earth while in the colonial expression "the New World" it refers to the landmass of North and South America. Cosmogony is the field that studies the origin or creation of the world. This includes both scientific cosmogony and creation myths found in various religions. 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. Non-scientific creation myths are found in many cultures and are often enacted in rituals expressing their symbolic meaning. They can be categorized concerning their contents. Types often found include creation from nothing, from chaos or from a cosmic egg. Eschatology refers to the science or doctrine of the last things or of the end of the world. It is traditionally associated with religion, specifically with the Abrahamic religions. 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. World history studies the world from a historical perspective. Unlike other approaches to history, it employs a global viewpoint. It deals less with individual nations and civilizations, which it usually approaches at a high level of abstraction. 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. Contemporary world history is dominated by three main research paradigms determining the periodization into different epochs. 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. Another paradigm, focusing on culture and religion instead, is based on Karl Jaspers' theories about the Axial Age, a time in which various new forms of religious and philosophical thoughts appeared in several separate parts of the world around the time between 800 and 200 BCE. A third periodization is based on the relations between civilizations and societies. According to this paradigm, history can be divided into three periods in relation to the dominant region in the world: Middle Eastern dominance before 500 BCE, Eurasian cultural balance until 1500 CE and Western dominance since 1500 CE. Big History employs an even wider framework than world history by putting human history into the context of the history of the universe as a whole. It starts with the Big Bang and traces the formation of galaxies, the Solar System, the Earth, its geological eras, the evolution of life and humans until the present day. World politics, also referred to as global politics or international relations, is the discipline of political science studying issues of interest to the world that transcend nations and continents. 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. These theories are sometimes divided into realism, liberalism and constructivism. 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 References External links Africa Antarctica Asia Australia Europe North America South America Afro-Eurasia Americas Eurasia Oceania |
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Contents World The world is the totality of entities, the whole of reality, or everything that exists. The nature of the world has been conceptualized differently in different fields. Some conceptions see the world as unique, while others talk of a "plurality of worlds". Some treat the world as one simple object, while others analyze the world as a complex made up of parts. In scientific cosmology, the world or universe is commonly defined as "the totality of all space and time; all that is, has been, and will be". Theories of modality talk of possible worlds as complete and consistent ways how things could have been. Phenomenology, starting from the horizon of co-given objects present in the periphery of every experience, defines the world as the biggest horizon, or the "horizon of all horizons". In philosophy of mind, the world is contrasted with the mind as that which is represented by the mind. Theology conceptualizes the world in relation to God, for example, as God's creation, as identical to God, or as the two being interdependent. In religions, there is a tendency to downgrade the material or sensory world in favor of a spiritual world to be sought through religious practice. A comprehensive representation of the world and our place in it, as is found in religions, is known as a worldview. Cosmogony is the field that studies the origin or creation of the world, while eschatology refers to the science or doctrine of the last things or of the end of the world. In various contexts, the term "world" takes a more restricted meaning associated, for example, with the Earth and all life on it, with humanity as a whole, or with an international or intercontinental scope. In this sense, world history refers to the history of humanity as a whole, and world politics is the discipline of political science studying issues that transcend nations and continents. Other examples include terms such as "world religion", "world language", "world government", "world war", "world population", "world economy", or "world championship". Etymology The English word world comes from the Old English weorold. The Old English is a reflex of the Common Germanic *weraldiz, a compound of weraz 'man' and aldiz 'age', thus literally meaning roughly 'age of man'; this word led to Old Frisian warld, Old Saxon werold, Old Dutch werolt, Old High German weralt, and Old Norse verǫld. The corresponding word in Latin is mundus, 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. Monism is a thesis about oneness: that only one thing exists in a certain sense. The denial of monism is pluralism, the thesis that, in a certain sense, more than one thing exists. There are many forms of monism and pluralism, but in relation to the world as a whole, two are of special interest: existence monism/pluralism and priority monism/pluralism. Existence monism states that the world is the only concrete object there is. 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. Such a world-object is simple in the sense that it does not have any genuine parts. For this reason, it has also been referred to as "blobject" since it lacks an internal structure like a blob. Priority monism allows that there are other concrete objects besides the world. But it holds that these objects do not have the most fundamental form of existence, that they somehow depend on the existence of 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. Scientific cosmology can be defined as the science of the universe as a whole. In it, the terms "universe" and "cosmos" are usually used as synonyms for the term "world". 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". Some definitions emphasize that there are two other aspects to the universe besides spacetime: forms of energy or matter, like stars and particles, and laws of nature. 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. General relativity goes one step further by integrating the concept of mass into the concept of spacetime as its curvature. 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. 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. Possible worlds are often conceived as abstract objects, for example, in terms of non-obtaining states of affairs or as maximally consistent sets of propositions. 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. On this conception, there is no important difference between the actual world and possible worlds: both are conceived as concrete, inclusive and spatiotemporally connected. The only difference is that the actual world is the world we live in, while other possible worlds are not inhabited by us but by our counterparts. 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. This is what makes them separate worlds. It has been suggested that, besides possible worlds, there are also impossible worlds. Possible worlds are ways things could have been, so impossible worlds are ways things could not have been. 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. Within phenomenology, worlds are defined in terms of horizons of experiences. When we perceive an object, like a house, we do not just experience this object at the center of our attention but also various other objects surrounding it, given in the periphery. 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". It is common among phenomenologists to understand the world not just as a spatiotemporal collection of objects but as additionally incorporating various other relations between these objects. These relations include, for example, indication-relations that help us anticipate one object given the appearances of another object and means-end-relations or functional involvements relevant for practical concerns. In philosophy of mind, the term "world" is commonly used in contrast to the term "mind" as that which is represented by the mind. This is sometimes expressed by stating that there is a gap between mind and world and that this gap needs to be overcome for representation to be successful. 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". 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. On such a view, God has absolute, ultimate reality in contrast to the lower ontological status ascribed to the world. God's involvement in the world is often understood along the lines of a personal, benevolent God who looks after and guides His creation. Deists agree with theists that God created the world but deny any subsequent, personal involvement in it. 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 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. In this sense, the sensible world is a mere replication of the perfect exemplars found in the world of forms: it never lives up to the original. In the allegory of the cave, Plato compares the physical things we are familiar with to mere shadows of the real things. But not knowing the difference, the prisoners in the cave mistake the shadows for the real things. 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. Martin Heidegger, meanwhile, argued that "the surrounding world is different for each of us, and notwithstanding that we move about in a common world". "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. On his view, the world is the totality of the inner-worldly things that transcends them. 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. One difficulty in investigating the world is that we never encounter it since it is not just one more thing that appears to us. This is why Fink uses the notion of play or playing to elucidate the nature of the world. He sees play as a symbol of the world that is both part of it and that represents it. 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. The concept of worlds plays a central role in Nelson Goodman's late philosophy. He argues that we need to posit different worlds in order to account for the fact that there are different incompatible truths found in reality. 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 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 constitutes a family of religious-philosophical views. These views present perspectives on the nature and role of the world. Samkhya philosophy, for example, is a metaphysical dualism that understands reality as comprising 2 parts: purusha and prakriti. The term "purusha" stands for the individual conscious self that each of "us" possesses. Prakriti, on the other hand, is the 1 world inhabited by all these selves. Samkhya understands this world as a world of matter governed by the law of cause and effect. The term "matter" is understood in a sense in this tradition including physical and mental aspects. This is reflected in the doctrine of tattvas, according to which prakriti is made up of 23 principles or elements of reality. 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. This illusion includes impression of existing as separate experiencing selfs called Jivas. Instead, Advaita Vedanta teaches that on the most fundamental level of reality, referred to as Brahman, there exists no plurality or difference. All there is is 1 all-encompassing self: Atman. Ignorance is seen as the source of this illusion, which results in bondage to the world of mere appearances. Liberation is possible in the course of overcoming this illusion by acquiring the knowledge of Brahman, according to Advaita Vedanta. 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. Orbis Catholicus is a Latin phrase meaning "Catholic world", per the expression Urbi et Orbi, and refers to that area of Christendom under papal supremacy. 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. In Mandaean cosmology, the world or earthly realm is known as Tibil. It is separated from the World of Light (alma d-nhūra) above and the World of Darkness (alma d-hšuka) below by aether (ayar). Related terms and problems 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". Philosophers of worldviews commonly hold that the understanding of any object depends on a worldview constituting the background on which this understanding can take place. This may affect not just our intellectual understanding of the object in question but the experience of it in general. It is therefore impossible to assess one's worldview from a neutral perspective since this assessment already presupposes the worldview as its background. Some hold that each worldview is based on a single hypothesis that promises to solve all the problems of our existence we may encounter. On this interpretation, the term is closely associated to the worldviews given by different religions. Worldviews offer orientation not just in theoretical matters but also in practical matters. For this reason, they usually include answers to the question of the meaning of life and other evaluative components about what matters and how we should act. A worldview can be unique to one individual but worldviews are usually shared by many people within a certain culture or religion. 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. This seems to contradict the very idea of a plurality of worlds since if a world is total and all-inclusive then it cannot have anything outside itself. Understood this way, a world can neither have other worlds besides itself or be part of something bigger. 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. This might be even understood in the sense that, strictly speaking, there are no worlds at all. Another approach understands worlds in a schematic sense: as context-dependent expressions that stand for the current domain of discourse. So in the expression "Around the World in Eighty Days", the term "world" refers to the earth while in the colonial expression "the New World" it refers to the landmass of North and South America. Cosmogony is the field that studies the origin or creation of the world. This includes both scientific cosmogony and creation myths found in various religions. 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. Non-scientific creation myths are found in many cultures and are often enacted in rituals expressing their symbolic meaning. They can be categorized concerning their contents. Types often found include creation from nothing, from chaos or from a cosmic egg. Eschatology refers to the science or doctrine of the last things or of the end of the world. It is traditionally associated with religion, specifically with the Abrahamic religions. 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. World history studies the world from a historical perspective. Unlike other approaches to history, it employs a global viewpoint. It deals less with individual nations and civilizations, which it usually approaches at a high level of abstraction. 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. Contemporary world history is dominated by three main research paradigms determining the periodization into different epochs. 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. Another paradigm, focusing on culture and religion instead, is based on Karl Jaspers' theories about the Axial Age, a time in which various new forms of religious and philosophical thoughts appeared in several separate parts of the world around the time between 800 and 200 BCE. A third periodization is based on the relations between civilizations and societies. According to this paradigm, history can be divided into three periods in relation to the dominant region in the world: Middle Eastern dominance before 500 BCE, Eurasian cultural balance until 1500 CE and Western dominance since 1500 CE. Big History employs an even wider framework than world history by putting human history into the context of the history of the universe as a whole. It starts with the Big Bang and traces the formation of galaxies, the Solar System, the Earth, its geological eras, the evolution of life and humans until the present day. World politics, also referred to as global politics or international relations, is the discipline of political science studying issues of interest to the world that transcend nations and continents. 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. These theories are sometimes divided into realism, liberalism and constructivism. 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 References External links Africa Antarctica Asia Australia Europe North America South America Afro-Eurasia Americas Eurasia Oceania |
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Advice for Better Blog Posts Rachel Thomas May 13, 2019 On this page A blog is like a resume, only better. I’ve been invited to give keynote talks based on my posts, and I know of people for whom blog posts have led to job offers. I’ve encouraged people to start blogging in several of my previous posts, and I even required students in my computational linear algebra course to write a blog post (although they weren’t required to publish it), since good technical writing skills are useful in the workplace and in interviews. Also, explaining something you’ve learned to someone else is a way to cement your knowledge. I gave a list of tips for getting started with your first blog post previously, and I wanted to offer some more advanced advice here. Who is your audience? Advice that my speech coach gave me about preparing talks, which I think also applies to writing, is to choose one particular person that you can think of as your target audience. Be as specific as possible. It’s great if this is a real person (and it is totally fine if they are not actually going to read your post or attend your talk), although it doesn’t have to be (you just need to be extra-thorough in making up details about them if it’s not). Either way, what is their background? What sort of questions or misconceptions might they have about the topic? At various points, the person I’m thinking of has been a friend or colleague, one of my students, or my younger self. Being unclear about your audience can lead to a muddled post: for instance, I’ve seen blog posts that contain both beginner material (e.g. defining what training and test sets are) as well as very advanced material (e.g. describing complex new architectures). Experts would be bored and beginners would get lost. Dos and Don’ts When you read other people’s blog posts, think about what works well. What did you like about it? And when you read blog posts that you don’t enjoy as much, think about why not? What would make the post more engaging for you? Note that not every post will appeal to every person. Part of having a target audience means that there are people who are not in your target audience, which is fine. And sometimes I’m not somebody else’s target audience. As with all advice, this is based on my personal experience and I’m sure that there are exceptions. Put the time in to do it well As DeepMind researcher and University of Oxford PhD student Andrew Trask advised, “The secret to getting into the deep learning community is high quality blogging… Don’t just write something ok, either—take 3 or 4 full days on a post and try to make it as short and simple (yet complete) as possible.” Honestly, I’ve spent far more than 3 or 4 days on many of my most popular posts. However, this doesn’t mean that you need to be a “naturally gifted” writer. I attended a poor, public high school in a small city in Texas, where I had few writing assignments and didn’t really learn to write a proper essay. An introductory English class my first semester of college highlighted how much I struggled with writing, and after that, I tried to avoid classes that would require much writing (part of the reason I studied math and computer science is that those were the only fields I knew of that involved minimal writing AND didn’t have lab sessions). It wasn’t until I was in my 30s and wanted to start blogging that I began to practice writing. I typically go through many, many drafts, and do lots of revisions. As with most things, skill is not innate; it is something you build through deliberate practice. Note: I realize many people may not have time to blog– perhaps you are a parent, dealing with chronic illness, suffering burnout from a toxic job, or prefer to do other things in your free time– that’s alright! You can still have a successful career without blogging, this post is only for those who are interested. Write a blog version of your academic paper The top item on my wish list for AI researchers is that more of them would write blog posts to accompany their papers: my wish list for AI researchers https://t.co/Cel5x32K9O pic.twitter.com/AyYBqwYDFX Far more people may read your blog post than will read an academic paper. This is a chance to get your message to a broader audience, in a more conversational and accessible format. You can and should link to your academic paper from your blog post, so there’s no need to worry about including all the technical details. People will read your paper if they want more detail! Check out these excellent pairs of academic papers and blog posts for inspiration: - Gender Shades (blog post & visualization) and Gender Shades: Intersectional Accuracy Disparities in Commercial Gender Classification (paper), by Joy Buolamwini & Timnit Gebru - The Problem with “Biased Data” (blog post) and A Framework for Understanding Unintended Consequences of Machine Learning (paper), by Harini Suresh & John Guttag - Introducing state of the art text classification with universal language models (blog post) and Universal Language Model Fine-tuning for Text Classification (paper), by Jeremy Howard & Sebastian Ruder I usually advise new bloggers that your target audience could be you-6-months-ago. For grad students, you may need to change this to you-2-years-ago. Assume that unlike your paper reviewers, the reader of your blog post has not read the related research papers. Assume your audience is intelligent, but not in your subfield. What does it take to explain your research to a friend in a different field? Getting Started with your first post Here are some tips I’ve shared previously to help you start your first post: Related Posts |
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Contents World The world is the totality of entities, the whole of reality, or everything that exists. The nature of the world has been conceptualized differently in different fields. Some conceptions see the world as unique, while others talk of a "plurality of worlds". Some treat the world as one simple object, while others analyze the world as a complex made up of parts. In scientific cosmology, the world or universe is commonly defined as "the totality of all space and time; all that is, has been, and will be". Theories of modality talk of possible worlds as complete and consistent ways how things could have been. Phenomenology, starting from the horizon of co-given objects present in the periphery of every experience, defines the world as the biggest horizon, or the "horizon of all horizons". In philosophy of mind, the world is contrasted with the mind as that which is represented by the mind. Theology conceptualizes the world in relation to God, for example, as God's creation, as identical to God, or as the two being interdependent. In religions, there is a tendency to downgrade the material or sensory world in favor of a spiritual world to be sought through religious practice. A comprehensive representation of the world and our place in it, as is found in religions, is known as a worldview. Cosmogony is the field that studies the origin or creation of the world, while eschatology refers to the science or doctrine of the last things or of the end of the world. In various contexts, the term "world" takes a more restricted meaning associated, for example, with the Earth and all life on it, with humanity as a whole, or with an international or intercontinental scope. In this sense, world history refers to the history of humanity as a whole, and world politics is the discipline of political science studying issues that transcend nations and continents. Other examples include terms such as "world religion", "world language", "world government", "world war", "world population", "world economy", or "world championship". Etymology The English word world comes from the Old English weorold. The Old English is a reflex of the Common Germanic *weraldiz, a compound of weraz 'man' and aldiz 'age', thus literally meaning roughly 'age of man'; this word led to Old Frisian warld, Old Saxon werold, Old Dutch werolt, Old High German weralt, and Old Norse verǫld. The corresponding word in Latin is mundus, 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. Monism is a thesis about oneness: that only one thing exists in a certain sense. The denial of monism is pluralism, the thesis that, in a certain sense, more than one thing exists. There are many forms of monism and pluralism, but in relation to the world as a whole, two are of special interest: existence monism/pluralism and priority monism/pluralism. Existence monism states that the world is the only concrete object there is. 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. Such a world-object is simple in the sense that it does not have any genuine parts. For this reason, it has also been referred to as "blobject" since it lacks an internal structure like a blob. Priority monism allows that there are other concrete objects besides the world. But it holds that these objects do not have the most fundamental form of existence, that they somehow depend on the existence of 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. Scientific cosmology can be defined as the science of the universe as a whole. In it, the terms "universe" and "cosmos" are usually used as synonyms for the term "world". 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". Some definitions emphasize that there are two other aspects to the universe besides spacetime: forms of energy or matter, like stars and particles, and laws of nature. 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. General relativity goes one step further by integrating the concept of mass into the concept of spacetime as its curvature. 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. 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. Possible worlds are often conceived as abstract objects, for example, in terms of non-obtaining states of affairs or as maximally consistent sets of propositions. 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. On this conception, there is no important difference between the actual world and possible worlds: both are conceived as concrete, inclusive and spatiotemporally connected. The only difference is that the actual world is the world we live in, while other possible worlds are not inhabited by us but by our counterparts. 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. This is what makes them separate worlds. It has been suggested that, besides possible worlds, there are also impossible worlds. Possible worlds are ways things could have been, so impossible worlds are ways things could not have been. 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. Within phenomenology, worlds are defined in terms of horizons of experiences. When we perceive an object, like a house, we do not just experience this object at the center of our attention but also various other objects surrounding it, given in the periphery. 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". It is common among phenomenologists to understand the world not just as a spatiotemporal collection of objects but as additionally incorporating various other relations between these objects. These relations include, for example, indication-relations that help us anticipate one object given the appearances of another object and means-end-relations or functional involvements relevant for practical concerns. In philosophy of mind, the term "world" is commonly used in contrast to the term "mind" as that which is represented by the mind. This is sometimes expressed by stating that there is a gap between mind and world and that this gap needs to be overcome for representation to be successful. 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". 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. On such a view, God has absolute, ultimate reality in contrast to the lower ontological status ascribed to the world. God's involvement in the world is often understood along the lines of a personal, benevolent God who looks after and guides His creation. Deists agree with theists that God created the world but deny any subsequent, personal involvement in it. 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 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. In this sense, the sensible world is a mere replication of the perfect exemplars found in the world of forms: it never lives up to the original. In the allegory of the cave, Plato compares the physical things we are familiar with to mere shadows of the real things. But not knowing the difference, the prisoners in the cave mistake the shadows for the real things. 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. Martin Heidegger, meanwhile, argued that "the surrounding world is different for each of us, and notwithstanding that we move about in a common world". "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. On his view, the world is the totality of the inner-worldly things that transcends them. 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. One difficulty in investigating the world is that we never encounter it since it is not just one more thing that appears to us. This is why Fink uses the notion of play or playing to elucidate the nature of the world. He sees play as a symbol of the world that is both part of it and that represents it. 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. The concept of worlds plays a central role in Nelson Goodman's late philosophy. He argues that we need to posit different worlds in order to account for the fact that there are different incompatible truths found in reality. 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 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 constitutes a family of religious-philosophical views. These views present perspectives on the nature and role of the world. Samkhya philosophy, for example, is a metaphysical dualism that understands reality as comprising 2 parts: purusha and prakriti. The term "purusha" stands for the individual conscious self that each of "us" possesses. Prakriti, on the other hand, is the 1 world inhabited by all these selves. Samkhya understands this world as a world of matter governed by the law of cause and effect. The term "matter" is understood in a sense in this tradition including physical and mental aspects. This is reflected in the doctrine of tattvas, according to which prakriti is made up of 23 principles or elements of reality. 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. This illusion includes impression of existing as separate experiencing selfs called Jivas. Instead, Advaita Vedanta teaches that on the most fundamental level of reality, referred to as Brahman, there exists no plurality or difference. All there is is 1 all-encompassing self: Atman. Ignorance is seen as the source of this illusion, which results in bondage to the world of mere appearances. Liberation is possible in the course of overcoming this illusion by acquiring the knowledge of Brahman, according to Advaita Vedanta. 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. Orbis Catholicus is a Latin phrase meaning "Catholic world", per the expression Urbi et Orbi, and refers to that area of Christendom under papal supremacy. 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. In Mandaean cosmology, the world or earthly realm is known as Tibil. It is separated from the World of Light (alma d-nhūra) above and the World of Darkness (alma d-hšuka) below by aether (ayar). Related terms and problems 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". Philosophers of worldviews commonly hold that the understanding of any object depends on a worldview constituting the background on which this understanding can take place. This may affect not just our intellectual understanding of the object in question but the experience of it in general. It is therefore impossible to assess one's worldview from a neutral perspective since this assessment already presupposes the worldview as its background. Some hold that each worldview is based on a single hypothesis that promises to solve all the problems of our existence we may encounter. On this interpretation, the term is closely associated to the worldviews given by different religions. Worldviews offer orientation not just in theoretical matters but also in practical matters. For this reason, they usually include answers to the question of the meaning of life and other evaluative components about what matters and how we should act. A worldview can be unique to one individual but worldviews are usually shared by many people within a certain culture or religion. 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. This seems to contradict the very idea of a plurality of worlds since if a world is total and all-inclusive then it cannot have anything outside itself. Understood this way, a world can neither have other worlds besides itself or be part of something bigger. 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. This might be even understood in the sense that, strictly speaking, there are no worlds at all. Another approach understands worlds in a schematic sense: as context-dependent expressions that stand for the current domain of discourse. So in the expression "Around the World in Eighty Days", the term "world" refers to the earth while in the colonial expression "the New World" it refers to the landmass of North and South America. Cosmogony is the field that studies the origin or creation of the world. This includes both scientific cosmogony and creation myths found in various religions. 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. Non-scientific creation myths are found in many cultures and are often enacted in rituals expressing their symbolic meaning. They can be categorized concerning their contents. Types often found include creation from nothing, from chaos or from a cosmic egg. Eschatology refers to the science or doctrine of the last things or of the end of the world. It is traditionally associated with religion, specifically with the Abrahamic religions. 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. World history studies the world from a historical perspective. Unlike other approaches to history, it employs a global viewpoint. It deals less with individual nations and civilizations, which it usually approaches at a high level of abstraction. 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. Contemporary world history is dominated by three main research paradigms determining the periodization into different epochs. 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. Another paradigm, focusing on culture and religion instead, is based on Karl Jaspers' theories about the Axial Age, a time in which various new forms of religious and philosophical thoughts appeared in several separate parts of the world around the time between 800 and 200 BCE. A third periodization is based on the relations between civilizations and societies. According to this paradigm, history can be divided into three periods in relation to the dominant region in the world: Middle Eastern dominance before 500 BCE, Eurasian cultural balance until 1500 CE and Western dominance since 1500 CE. Big History employs an even wider framework than world history by putting human history into the context of the history of the universe as a whole. It starts with the Big Bang and traces the formation of galaxies, the Solar System, the Earth, its geological eras, the evolution of life and humans until the present day. World politics, also referred to as global politics or international relations, is the discipline of political science studying issues of interest to the world that transcend nations and continents. 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. These theories are sometimes divided into realism, liberalism and constructivism. 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 References External links Africa Antarctica Asia Australia Europe North America South America Afro-Eurasia Americas Eurasia Oceania |
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Contents IBM Watsonx Watsonx is a platform by IBM for building and managing artificial intelligence (AI) applications for business use. Announced on May 9, 2023, the platform provides software tools and infrastructure for companies to work with both IBM's own AI models and models from third-party sources. The platform consists of three main components: watsonx.ai, a studio for training, validating, and deploying AI models; watsonx.data, a system for storing and managing data used by the models; and watsonx.governance, a toolkit to ensure AI applications are compliant with company policies and regulations. A key feature is its ability to be trained on a company's private data to perform specialized tasks, a process known as fine-tuning. IBM states that this client-specific data is not used to train its own models. Like the Watson computer, it is named after Thomas J. Watson, IBM's founder. History Watsonx was revealed on May 9, 2023, at the annual Think conference of IBM as a platform that includes multiple services. Just like Watson AI computer with the similar name, Watsonx was named after Thomas J. Watson, IBM's founder and first CEO. On February 13, 2024, Anaconda partnered with IBM to embed its open-source Python packages into Watsonx. Watsonx is currently used at ESPN's Fantasy Football App for managing players' performance. It is also used by Italian telecommunications company Wind Tre. Watsonx was used to generate editorial content around nominees during the 66th Annual Grammy Awards. 2025 Wimbledon tapped into the power of generative AI, producing new digital experiences on the Wimbledon app and website using IBM watsonx. IBM watsonx has also been used in the banking sector to enhance fraud detection and Anti-Money Laundering (AML) systems by integrating with IBM Safer Payments, enabling improved detection and prevention strategies. Services Watsonx.ai is a platform that allows AI developers to leverage a wide range of LLMs under IBM's own Granite series and others such as Facebook's LLaMA-2, free and open-source model Mistral and many others present in Hugging Face community for a diverse set of AI development tasks. These models come pre-trained and are designed to excel in various Natural Language Processing (NLP) applications, encompassing question answering, content generation, summarization, text classification, and data extraction. The platform allows fine-tuning with its Tuning Studio, allowing those models to learn the data provided by customers. Watsonx.data is a platform designed to assist clients in addressing issues related to data volume, complexity, cost, and governance as they scale their AI workloads. This platform facilitates seamless data access, whether the data is stored in the cloud or on-premises, through a single entry point, offering simple use for users who may not possess technical expertise. This approach prioritizes data security and compliance. Watsonx.governance is a platform that utilizes IBM's AI governance capabilities to support organizations in implementing comprehensive AI lifecycle governance. This helps them manage risks and maintain compliance with evolving AI and industry regulations. The platform allows organizations to reduce AI bias by overseeing their AI initiatives, leveraging software automation to enhance risk mitigation, regulatory compliance, and ethical considerations. See also References External links |
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Contents World The world is the totality of entities, the whole of reality, or everything that exists. The nature of the world has been conceptualized differently in different fields. Some conceptions see the world as unique, while others talk of a "plurality of worlds". Some treat the world as one simple object, while others analyze the world as a complex made up of parts. In scientific cosmology, the world or universe is commonly defined as "the totality of all space and time; all that is, has been, and will be". Theories of modality talk of possible worlds as complete and consistent ways how things could have been. Phenomenology, starting from the horizon of co-given objects present in the periphery of every experience, defines the world as the biggest horizon, or the "horizon of all horizons". In philosophy of mind, the world is contrasted with the mind as that which is represented by the mind. Theology conceptualizes the world in relation to God, for example, as God's creation, as identical to God, or as the two being interdependent. In religions, there is a tendency to downgrade the material or sensory world in favor of a spiritual world to be sought through religious practice. A comprehensive representation of the world and our place in it, as is found in religions, is known as a worldview. Cosmogony is the field that studies the origin or creation of the world, while eschatology refers to the science or doctrine of the last things or of the end of the world. In various contexts, the term "world" takes a more restricted meaning associated, for example, with the Earth and all life on it, with humanity as a whole, or with an international or intercontinental scope. In this sense, world history refers to the history of humanity as a whole, and world politics is the discipline of political science studying issues that transcend nations and continents. Other examples include terms such as "world religion", "world language", "world government", "world war", "world population", "world economy", or "world championship". Etymology The English word world comes from the Old English weorold. The Old English is a reflex of the Common Germanic *weraldiz, a compound of weraz 'man' and aldiz 'age', thus literally meaning roughly 'age of man'; this word led to Old Frisian warld, Old Saxon werold, Old Dutch werolt, Old High German weralt, and Old Norse verǫld. The corresponding word in Latin is mundus, 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. Monism is a thesis about oneness: that only one thing exists in a certain sense. The denial of monism is pluralism, the thesis that, in a certain sense, more than one thing exists. There are many forms of monism and pluralism, but in relation to the world as a whole, two are of special interest: existence monism/pluralism and priority monism/pluralism. Existence monism states that the world is the only concrete object there is. 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. Such a world-object is simple in the sense that it does not have any genuine parts. For this reason, it has also been referred to as "blobject" since it lacks an internal structure like a blob. Priority monism allows that there are other concrete objects besides the world. But it holds that these objects do not have the most fundamental form of existence, that they somehow depend on the existence of 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. Scientific cosmology can be defined as the science of the universe as a whole. In it, the terms "universe" and "cosmos" are usually used as synonyms for the term "world". 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". Some definitions emphasize that there are two other aspects to the universe besides spacetime: forms of energy or matter, like stars and particles, and laws of nature. 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. General relativity goes one step further by integrating the concept of mass into the concept of spacetime as its curvature. 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. 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. Possible worlds are often conceived as abstract objects, for example, in terms of non-obtaining states of affairs or as maximally consistent sets of propositions. 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. On this conception, there is no important difference between the actual world and possible worlds: both are conceived as concrete, inclusive and spatiotemporally connected. The only difference is that the actual world is the world we live in, while other possible worlds are not inhabited by us but by our counterparts. 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. This is what makes them separate worlds. It has been suggested that, besides possible worlds, there are also impossible worlds. Possible worlds are ways things could have been, so impossible worlds are ways things could not have been. 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. Within phenomenology, worlds are defined in terms of horizons of experiences. When we perceive an object, like a house, we do not just experience this object at the center of our attention but also various other objects surrounding it, given in the periphery. 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". It is common among phenomenologists to understand the world not just as a spatiotemporal collection of objects but as additionally incorporating various other relations between these objects. These relations include, for example, indication-relations that help us anticipate one object given the appearances of another object and means-end-relations or functional involvements relevant for practical concerns. In philosophy of mind, the term "world" is commonly used in contrast to the term "mind" as that which is represented by the mind. This is sometimes expressed by stating that there is a gap between mind and world and that this gap needs to be overcome for representation to be successful. 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". 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. On such a view, God has absolute, ultimate reality in contrast to the lower ontological status ascribed to the world. God's involvement in the world is often understood along the lines of a personal, benevolent God who looks after and guides His creation. Deists agree with theists that God created the world but deny any subsequent, personal involvement in it. 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 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. In this sense, the sensible world is a mere replication of the perfect exemplars found in the world of forms: it never lives up to the original. In the allegory of the cave, Plato compares the physical things we are familiar with to mere shadows of the real things. But not knowing the difference, the prisoners in the cave mistake the shadows for the real things. 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. Martin Heidegger, meanwhile, argued that "the surrounding world is different for each of us, and notwithstanding that we move about in a common world". "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. On his view, the world is the totality of the inner-worldly things that transcends them. 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. One difficulty in investigating the world is that we never encounter it since it is not just one more thing that appears to us. This is why Fink uses the notion of play or playing to elucidate the nature of the world. He sees play as a symbol of the world that is both part of it and that represents it. 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. The concept of worlds plays a central role in Nelson Goodman's late philosophy. He argues that we need to posit different worlds in order to account for the fact that there are different incompatible truths found in reality. 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 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 constitutes a family of religious-philosophical views. These views present perspectives on the nature and role of the world. Samkhya philosophy, for example, is a metaphysical dualism that understands reality as comprising 2 parts: purusha and prakriti. The term "purusha" stands for the individual conscious self that each of "us" possesses. Prakriti, on the other hand, is the 1 world inhabited by all these selves. Samkhya understands this world as a world of matter governed by the law of cause and effect. The term "matter" is understood in a sense in this tradition including physical and mental aspects. This is reflected in the doctrine of tattvas, according to which prakriti is made up of 23 principles or elements of reality. 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. This illusion includes impression of existing as separate experiencing selfs called Jivas. Instead, Advaita Vedanta teaches that on the most fundamental level of reality, referred to as Brahman, there exists no plurality or difference. All there is is 1 all-encompassing self: Atman. Ignorance is seen as the source of this illusion, which results in bondage to the world of mere appearances. Liberation is possible in the course of overcoming this illusion by acquiring the knowledge of Brahman, according to Advaita Vedanta. 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. Orbis Catholicus is a Latin phrase meaning "Catholic world", per the expression Urbi et Orbi, and refers to that area of Christendom under papal supremacy. 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. In Mandaean cosmology, the world or earthly realm is known as Tibil. It is separated from the World of Light (alma d-nhūra) above and the World of Darkness (alma d-hšuka) below by aether (ayar). Related terms and problems 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". Philosophers of worldviews commonly hold that the understanding of any object depends on a worldview constituting the background on which this understanding can take place. This may affect not just our intellectual understanding of the object in question but the experience of it in general. It is therefore impossible to assess one's worldview from a neutral perspective since this assessment already presupposes the worldview as its background. Some hold that each worldview is based on a single hypothesis that promises to solve all the problems of our existence we may encounter. On this interpretation, the term is closely associated to the worldviews given by different religions. Worldviews offer orientation not just in theoretical matters but also in practical matters. For this reason, they usually include answers to the question of the meaning of life and other evaluative components about what matters and how we should act. A worldview can be unique to one individual but worldviews are usually shared by many people within a certain culture or religion. 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. This seems to contradict the very idea of a plurality of worlds since if a world is total and all-inclusive then it cannot have anything outside itself. Understood this way, a world can neither have other worlds besides itself or be part of something bigger. 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. This might be even understood in the sense that, strictly speaking, there are no worlds at all. Another approach understands worlds in a schematic sense: as context-dependent expressions that stand for the current domain of discourse. So in the expression "Around the World in Eighty Days", the term "world" refers to the earth while in the colonial expression "the New World" it refers to the landmass of North and South America. Cosmogony is the field that studies the origin or creation of the world. This includes both scientific cosmogony and creation myths found in various religions. 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. Non-scientific creation myths are found in many cultures and are often enacted in rituals expressing their symbolic meaning. They can be categorized concerning their contents. Types often found include creation from nothing, from chaos or from a cosmic egg. Eschatology refers to the science or doctrine of the last things or of the end of the world. It is traditionally associated with religion, specifically with the Abrahamic religions. 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. World history studies the world from a historical perspective. Unlike other approaches to history, it employs a global viewpoint. It deals less with individual nations and civilizations, which it usually approaches at a high level of abstraction. 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. Contemporary world history is dominated by three main research paradigms determining the periodization into different epochs. 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. Another paradigm, focusing on culture and religion instead, is based on Karl Jaspers' theories about the Axial Age, a time in which various new forms of religious and philosophical thoughts appeared in several separate parts of the world around the time between 800 and 200 BCE. A third periodization is based on the relations between civilizations and societies. According to this paradigm, history can be divided into three periods in relation to the dominant region in the world: Middle Eastern dominance before 500 BCE, Eurasian cultural balance until 1500 CE and Western dominance since 1500 CE. Big History employs an even wider framework than world history by putting human history into the context of the history of the universe as a whole. It starts with the Big Bang and traces the formation of galaxies, the Solar System, the Earth, its geological eras, the evolution of life and humans until the present day. World politics, also referred to as global politics or international relations, is the discipline of political science studying issues of interest to the world that transcend nations and continents. 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. These theories are sometimes divided into realism, liberalism and constructivism. 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 References External links Africa Antarctica Asia Australia Europe North America South America Afro-Eurasia Americas Eurasia Oceania |
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[SOURCE: https://en.wikipedia.org/wiki/Markus_Persson#cite_note-92] | [TOKENS: 3525] |
Contents Markus Persson Markus Alexej Persson (/ˈpɪərsən/ ⓘ PEER-sən, Swedish: [ˈmǎrːkɵs ˈpæ̌ːʂɔn] ⓘ; born 1 June 1979), known by the pseudonym Notch, is a Swedish video game programmer and designer. He is the creator of Minecraft, the best-selling video game in history. He founded the video game development company Mojang Studios in 2009. Persson began developing video games at an early age. His commercial success began after he published an early version of Minecraft in 2009. Prior to the game's official retail release in 2011, it had sold over four million copies. After this point Persson stood down as the lead designer and transferred his creative authority to Jens Bergensten. In September 2014 Persson announced his intention to leave Mojang, and in November of that year the company was sold to Microsoft reportedly for US$2.5 billion, which made him a billionaire. Since 2016 several of Persson's posts on Twitter regarding feminism, race, and transgender rights have caused public controversies. He has been described as "an increasingly polarizing figure, tweeting offensive statements regarding race, the LGBTQ community, gender, and other topics." In an effort to distance itself from Persson, Microsoft removed mentions of his name from Minecraft (excluding one instance in the game's end credits) and did not invite him to the game's tenth anniversary celebration. In 2015 he co-founded a separate game studio called Rubberbrain, which was relaunched in 2024 as Bitshift Entertainment. Early life Markus Alexej Persson was born in Stockholm, Sweden, to a Finnish mother, Ritva, and a Swedish father, Birger, on 1 June 1979. He has one sister. He grew up in Edsbyn until he was seven years old, when his family moved back to Stockholm. In Edsbyn, Persson's father worked for the railroad, and his mother was a nurse. He spent much time outdoors in Edsbyn, exploring the woods with his friends. When Persson was about seven years old, his parents divorced, and he and his sister lived with their mother. His father moved to a cabin in the countryside. Persson said in an interview that they experienced food insecurity around once a month. Persson lost contact with his father for several years after the divorce. According to Persson, his father suffered from depression, bipolar disorder, alcoholism, and medication abuse, and went to jail for robberies. While his father had somewhat recovered during Persson's early life, his father relapsed, contributing to the divorce. His sister also experimented with drugs and ran away from home. He had gained interest in video games at an early age. His father was "a really big nerd", who built his own modem and taught Persson to use the family's Commodore 128. On it, Persson played bootleg games and loaded in various type-in programs from computer magazines with the help of his sister. The first game he purchased with his own money was The Bard's Tale. He began programming on his father's Commodore 128 home computer at the age of seven. He produced his first game at the age of eight, a text-based adventure game. By 1994 Persson knew he wanted to become a video game developer, but his teachers advised him to study graphic design, which he did from ages 15 to 18. Persson, although introverted, was well-liked by his peers, but after entering secondary school was a "loner" and reportedly had only one friend. He spent most of his spare time with games and programming at home. He managed to reverse-engineer the Doom engine, which he continued to take great pride in as of 2014[update]. He never finished high school, but was reportedly a good student. Career Persson started his career working as a web designer. He later found employment at Game Federation, where he met Rolf Jansson. The pair worked in their spare time to build the 2006 video game Wurm Online. The game was released through a new entity, "Mojang Specifications AB". Persson left the project in late 2007. As Persson wanted to reuse the name "Mojang", Jansson agreed to rename the company to Onetoofree AB. Between 2004 and 2009 Persson worked as a game developer for Midasplayer (later known as King). There, he worked as a programmer, mostly building browser games made in Flash. He later worked as a programmer for jAlbum. Prior to creating Minecraft, Persson developed multiple, small games. He also entered a number of game design competitions and participated in discussions on the TIGSource forums, a web forum for independent game developers. One of Persson's more notable personal projects was called RubyDung, an isometric three-dimensional base-building game like RollerCoaster Tycoon and Dwarf Fortress. While working on RubyDung, Persson experimented with a first-person view mode similar to that found in Dungeon Keeper. However, he felt the graphics were too pixelated and omitted this mode. In 2009 Persson found inspiration in Infiniminer, a block-based open-ended mining game. Infiniminer heavily influenced his future work on RubyDung, and was behind Persson's reasoning for returning the first-person mode, the "blocky" visual style and the block-building fundamentals to the game. RubyDung is the earliest known Minecraft prototype created by Persson. On 17 May 2009 Persson released the original edition (later called "Classic version") of Minecraft on the TIGSource forums. He regularly updated the game based on feedback from TIGSource users. Persson released several new versions of Minecraft throughout 2009 and 2010, going through several phases of development including Survival Test, Indev, and Infdev. On 30 June 2010 Persson released the game's Alpha version. While working on the pre-Alpha version of Minecraft, Persson continued working at jAlbum. In 2010, after the release and subsequent success of Minecraft's Alpha version, Persson moved from a full-time role to a part-time role at jAlbum. He left jAlbum later that same year. In September 2010 Persson travelled to Valve Corporation's headquarters in Bellevue, Washington, United States, where he took part in a programming exercise and met Gabe Newell. Persson was subsequently offered a job at Valve, which he turned down in order to continue work on Minecraft. On 20 December 2010 Minecraft moved into its beta phase and began expanding to other platforms, including mobile. In January 2011 Minecraft reached one million registered accounts. Six months afterwards, it reached ten million. The game has sold over four million copies by 7 November 2011. Mojang held the first Minecon from 18 to 19 November 2011 to celebrate its full release, and subsequently made it an annual event. Following this, on 11 December 2011, Persson transferred creative control of Minecraft to Jens Bergensten and began working on another game title, 0x10c, although he reportedly abandoned the project around 2013. In 2013 Mojang recorded revenues of $330 million and profits of $129 million. Persson has stated that, due to the intense media attention and public pressure, he became exhausted with running Minecraft and Mojang. In a September 2014 blog post he shared his realization that he "didn't have the connection to my fans I thought I had", that he had "become a symbol", and that he did not wish to be responsible for Mojang's increasingly large operation. In June 2014 Persson tweeted "Anyone want to buy my share of Mojang so I can move on with my life? Getting hate for trying to do the right thing is not my gig", reportedly partly as a joke. Persson controlled a 71% stake in Mojang at the time. The offer attracted significant interest from Activision Blizzard, EA, and Microsoft. Forbes later reported that Microsoft wanted to purchase the game as a "tax dodge" to turn their taxable excess liquid cash into other assets. In September 2014 Microsoft agreed to purchase Mojang for $2.5 billion, making Persson a billionaire. He then left the company after the deal was finalised in November. Since leaving Mojang, Persson has worked on several small projects. On 23 June 2014 he founded a company with Porsér called Rubberbrain AB; the company had no games by 2021, despite spending SEK 60 million. The company was relaunched as Bitshift Entertainment, LLC on 28 March 2024. Persson expressed interest in creating a new video game studio in 2020, and in developing virtual reality games. He has also since created a series of narrative-driven immersive events called ".party()", which uses extensive visual effects and has been hosted in multiple cities. At the beginning of 2025 Persson decided to create a spiritual successor to Minecraft, referred to as "Minecraft 2", in response to the results of a poll on X. However, after speaking to his team, he shortly went against this in favour of developing the other choice on his Twitter poll, a roguelike titled Levers and Chests. Games Persson's most popular creation is the survival sandbox game Minecraft, which was first publicly available on 17 May 2009 and fully released on 18 November 2011. Persson left his job as a game developer to work on Minecraft full-time until completion. In early 2011, Mojang AB sold the one millionth copy of the game, several months later their second, and several more their third. Mojang hired several new staff members for the Minecraft team, while Persson passed the lead developer role to Jens Bergensten. He stopped working on Minecraft after a deal with Microsoft to sell Mojang for $2.5 billion. This brought his net worth to US$1.5 billion. Persson and Jakob Porsér came up with the idea for Scrolls including elements from board games and collectible card games. Persson noted that he will not be actively involved in development of the game and that Porsér will be developing it. Persson revealed on his Tumblr blog on 5 August 2011 that he was being sued by a Swedish law firm representing Bethesda Softworks over the trademarked name of Scrolls, claiming that it conflicted with their The Elder Scrolls series of games. On 17 August 2011 Persson challenged Bethesda to a Quake 3 tournament to decide the outcome of the naming dispute. On 27 September 2011 Persson confirmed that the lawsuit was going to court. ZeniMax Media, owner of Bethesda Softworks, announced the lawsuit's settlement in March 2012. The settlement allowed Mojang to continue using the Scrolls trademark. In 2018, Scrolls was made available free of charge and renamed to Caller's Bane. Cliffhorse is a humorous game programmed in two hours using the Unity game engine and free assets. The game took inspiration from Skyrim's physics engine, "the more embarrassing minimum-effort Greenlight games", Goat Simulator, and Big Rigs: Over the Road Racing. The game was released to Microsoft Windows systems as an early access and honourware game on the first day of E3 2014, instructing users to donate Dogecoin to "buy" the game before downloading it. The game accumulated over 280,000 dogecoins. Following the end to his involvement with Minecraft, Persson began pre-production of an alternate reality space game set in the distant future in March 2012. On April Fools' Day Mojang launched a satirical website for Mars Effect (parody of Mass Effect), citing the lawsuit with Bethesda as an inspiration. However, the gameplay elements remained true and on 4 April, Mojang revealed 0x10c (pronounced "Ten to the C") as a space sandbox title. Persson officially halted game production in August 2013. However, C418, the composer of the game's soundtrack (as well as that of Minecraft), released an album of the work he had made for the game. In 2013, Persson made a free game called Shambles in the Unity game engine. Persson has also participated in several Ludum Dare 48-hour game making competitions. Personal life In 2011 Persson married Elin Zetterstrand, whom he had dated for four years before. Zetterstrand was a former moderator on the Minecraft forums. They had a daughter together, but by mid-2012, he began to see little of her. On 15 August 2012 he announced that he and his wife had filed for divorce. The divorce was finalised later that year. On 14 December 2011 Persson's father committed suicide with a handgun after drinking heavily. In an interview with The New Yorker, Persson said of his father: When I decided I wanted to quit my day job and work on my own games, he was the only person who supported my decision. He was proud of me and made sure I knew. When I added the monsters to Minecraft, he told me that the dark caves became too scary for him. But I think that was the only true criticism I ever heard from him. Persson later admitted that he himself suffered from depression and various highs and lows in his mood. Persson has criticised the stance of large game companies on piracy. He once stated that "piracy is not theft", viewing unauthorised downloads as potential future customers. Persson stated himself to be a member of the Pirate Party of Sweden in 2011. He is also a member of Mensa. He has donated to numerous charities, including Médecins Sans Frontières (Doctors Without Borders). Under his direction, Mojang spent a week developing Catacomb Snatch for the Humble Indie Bundle and raised US$458,248 for charity. He also donated $250,000 to the Electronic Frontier Foundation in 2012. In 2011 he gave $3 million in dividends back to Mojang employees. According to Forbes, his net worth in 2023 was around $1.2 billion. In 2014 Persson was one of the biggest taxpayers in Sweden. Around 2014, he lived in a multi-level penthouse in Östermalm, Stockholm, an area he described as "where the rich people live". In December 2014 Persson purchased a home in Trousdale Estates, a neighbourhood in Beverly Hills, California, in the United States, for $70 million, a record sales price for Beverly Hills at the time. Persson reportedly outbid Beyoncé and Jay-Z for the property. Persson began receiving criticism for political and social opinions he expressed on social media as early as 2016. November 30, 2017 In 2017, he proposed a heterosexual pride holiday, and wrote that those who opposed the idea "deserve to be shot." After facing backlash, he deleted the tweets and rescinded his statements, writing, "So yeah, it's about pride of daring to express, not about pride of being who you are. I get it now." Later in the year, he wrote that feminism is a "social disease" and called the video game developer and feminist Zoë Quinn a "cunt", although he was generally critical of the GamerGate movement. He has described intersectional feminism as a "framework for bigotry" and the use of the word mansplaining as being sexist. Also in 2017, Persson tweeted that "It's okay to be white". Later that year, he stated that he believed in the Pizzagate conspiracy theory. In 2019, he tweeted referencing QAnon, saying "Q is legit. Don't trust the media." Later in 2019, he tweeted in response to a pro-transgender internet meme that, "You are absolutely evil if you want to encourage delusion. What happened to not stigmatizing mental illness?" He then also promoted claims that people were fined for "using the wrong pronoun". However, after facing backlash, he tweeted a day afterwards that he had "no idea what [being trans is] like of course, but it's inspiring as hell when people open up and choose to actually be who they know themselves as. Not because it's a cool choice, because it's a big step. I gues [sic] that's actually cool nvm". Later that year, Microsoft removed two mentions of Persson's name in the "19w13a" snapshot of Minecraft and did not invite him to the 10-year anniversary celebration of the game. A spokesperson for Microsoft stated that his views "do not reflect those of Microsoft or Mojang". He is still mentioned in the End Poem ("a flat, infinite world created by a man called Markus").[citation needed] Awards References External links |
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[SOURCE: https://www.fast.ai/posts/2019-05-03-decrappify.html] | [TOKENS: 6030] |
Decrappification, DeOldification, and Super Resolution Jason Antic (Deoldify), Jeremy Howard (fast.ai), and Uri Manor (Salk Institute) May 3, 2019 On this page We presented this work at the Facebook f8 conference. You can see this video of our talk here, or read on for more details and examples. Decrappification, DeOldification, and Super Resolution In this article we will introduce the idea of “decrappification”, a deep learning method implemented in fastai on PyTorch that can do some pretty amazing things, like… colorize classic black and white movies—even ones from back in the days of silent movies, like this: The same approach can make your old family photos look like they were taken on a modern camera, and even improve the clarity of microscopy images taken with state of the art equipment at the Salk Institute, resulting in 300% more accurate cellular analysis. The genesis of decrappify Generative models are models that generate music, images, text, and other complex data types. In recent years generative models have advanced at an astonishing rate, largely due to deep learning, and particularly due to generative adversarial models (GANs). However, GANs are notoriously difficult to train, due to requiring a large amount of data, needing many GPUs and a lot of time to train, and being highly sensitive to minor hyperparameter changes. fast.ai has been working in recent years towards making a range of models easier and faster to train, with a particular focus on using transfer learning. Transfer learning refers to pre-training a model using readily available data and quick and easy to calculate loss functions, and then fine-tuning that model for a task that may have fewer labels, or be more expensive to compute. This seemed like a potential solution to the GAN training problem, so in late 2018 fast.ai worked on a transfer learning technique for generative modeling. The pre-trained model that fast.ai selected was this: Start with an image dataset and “crappify” the images, such as reducing the resolution, adding jpeg artifacts, and obscuring parts with random text. Then train a model to “decrappify” those images to return them to their original state. fast.ai started with a model that was pre-trained for ImageNet classification, and added a U-Net upsampling network, adding various modern tweaks to the regular U-Net. A simple fast loss function was initially used: mean squared pixel error. This U-Net could be trained in just a few minutes. Then, the loss function was replaced was a combination of other loss functions used in the generative modeling literature (more details in the f8 video) and trained for another couple of hours. The plan was then to finally add a GAN for the last few epochs - however it turned out that the results were so good that fast.ai ended up not using a GAN for the final models. The genesis of DeOldify DeOldify was developed at around the same time that fast.ai started looking at decrappification, and was designed to colorize black and white photos. Jason Antic watched the Spring 2018 fast.ai course that introduced GANs, U-Nets, and other techniques, and wondered about what would happen if they were combined for the purpose of colorization. Jason’s initial experiments with GANs were largely a failure, so he tried something else - the self-attention GAN (SAGAN). His ambition was to be able to successfully colorize real world old images with the noise, contrast, and brightness problems caused by film degradation. The model needed to be trained on photos with these problems simulated. To do this, he started with the images in the ImageNet dataset, converted them to b&w, and then added random contrast, brightness, and other changes. In other words, he was “crappifying” images too! The results were amazing, and people all over the internet were talking about Jason’s new “DeOldify” program. Jeremy saw some of the early results and was excited to see that someone else was getting great results in image generation. He reached out to Jason to learn more. Jeremy and Jason soon realized that they were both using very similar techniques, but had both developed in some different directions too. So they decided to join forces and develop a decrappification process that included all of their best ideas. The result of joining forces was a process that allowed GANs to be skipped entirely, and which can be trained on a gaming pc. All of Jason’s development was done on a Linux box in a dining room, and each experiment used only a single consumer GPU (a GeForce 1080Ti). The lack of impressive hardware and industrial resources didn’t prevent highly tangible progress. In fact, it probably encouraged it. Jason then took the process even further, moving from still images to movies. He discovered that just a tiny bit of GAN fine-tuning on top of the process developed with fast.ai could create colorized movies in just a couple of hours, at a quality beyond any automated process that had been built before. The genesis of microscopy super-resolution Meanwhile, Uri Manor, Director of the Waitt Advanced Biophotonics Core (WABC) at the Salk Institute, was looking for ways to simultaneously improve the resolution, speed, and signal-to-noise of the images taken by the WABC’s state of the art ZEISS scanning electron and laser scanning confocal microscopes. These three parameters are notably in tension with one another - a variant of the so-called “triangle of compromise”, the bane of existence for all photographers and imaging scientists alike. The advanced microscopes at the WABC are heavily used by researchers at the Salk (as well as several neighboring institutions including Scripps and UCSD) to investigate the ultrastructural organization and dynamics of life, ranging anywhere from carbon capturing machines in plant tissues to synaptic connections in brain circuits to energy generating mitochondria in cancer cells and neurons. The scanning electron microscope is distinguished by its ability to serially slice and image an entire block of tissue, resulting in a 3-dimensional volumetric dataset at nearly nanometer resolution. The so-called “Airyscan” scanning confocal microscopes at the WABC boast a cutting-edge array of 32 hexagonally packed detectors that facilitate fluorescence imaging at nearly double the resolution of a normal microscope while also providing 8-fold sensitivity and speed. Thanks to the Wicklow AI Medical Research Initiative (WAMRI), Jeremy Howard and Fred Monroe were able to visit Salk to see some of the amazing work done there, and discuss opportunities to use deep learning to help with some of Salk’s projects. Upon meeting Uri, it was immediately clear that fast.ai’s techniques would be a great fit for Uri’s needs for higher resolution microscopy. Fred, Uri, and a Salk-led team of scientists ranging from UCSD to UT-Austin, worked together to bring the methods into the microscopy domain, and the results were stunning. Using carefully acquired high resolution images for training, the group validated “generalized” models for super-resolution processing of electron and fluorescence microscope images, enabling faster imaging with higher throughput, lower sample damage, and smaller file sizes than ever reported. Since the models are able to restore images acquired on relatively low-cost microscopes, this model also presents an opportunity to “democratize” high resolution imaging to those not working at elite institutions that can afford the latest cutting edge instrumentation. For creating microscopy movies, Fred used a different approach to the one Jason used for classic Hollywood movies. Taking inspiration from this blog post about stabilizing neural style transfer in video, he was able to add a “stability” measure to the loss function being used for creating single image super-resolution. This stability loss measure encourages images with stable features in the face of small amounts of random noise. Noise injection is already part of the process to create training sets at Salk anyways - so this was an easy modification. This stability when combined with information about the preceding and following frames of video significantly reduces flicker and improves the quality of output when processing low resolution movies. See more details about the process in the section below - “Notes on Creating Super-resolution Microscopy Videos”. A deep dive into DeOldify Let’s look at what’s going on behind the scenes of DeOldify in some detail. But first, here’s how you can use DeOldify yourself! The easiest way is to use these free Colab notebooks, that run you thru the whole process: Image Colorization Notebook | Video Colorization Notebook Or you can download the code and run it locally from the GitHub repo. The Zhang et al “Colorful Image Colorization” model is currently popular, widely used, and was previously state of the art. What follows are original black and white photos (left), along with comparisons between the “Colorful Image Colorization” model (middle), and the latest version of DeOldify (right). Notice that the people and objects in the DeOldify photos are colorized more consistently, accurately, and in greater detail. Often, the images that DeOldify produces can be considered nearly photorealistic. Additionally, high quality video colorization in DeOldify is made possible by advances in training that greatly increase stability and quality of rendering, largely brought about by employing NoGAN training. The following clips illustrate just how well DeOldify not only colorizes video (even special effects!), but also maintains temporal consistency across frames. There are a few key design decisions in DeOldify that make a significant impact on the quality of rendered images. One of the most important design choices of DeOldify is the use of self-attention, as implemented in the “Self-Attention Generative Adversarial Networks” (SAGAN) paper. The paper summarizes the motivation for using them: “Traditional convolutional GANs generate high-resolution details as a function of only spatially local points in lower-resolution feature maps. In SAGAN, details can be generated using cues from all feature locations. Moreover, the discriminator can check that highly detailed features in distant portions of the image are consistent with each other.” This same approach was adapted to the critic and U-Net based generators used in DeOldify. The motivation is simple: You want to have maximal continuity, consistency, and completeness in colorization, and self-attention is vital for this. This becomes a particularly apparent problem in models without self-attention when you attempt to colorize images containing large features such as ocean water. Often, you’ll see these large areas filled in with inconsistent coloration in such models. Zhang et al “Colorful Image Colorization” model output is on the left, and DeOldify output is on the right. Notice that the water in the background, as well as the clothing of the man on the left, is much more consistently, completely, and correctly colorized in the DeOldify model. This is thanks in large part to self-attention, by which colorization decisions can easily take into account a more global context of features. Self-attention also helps drive fantastic levels of detail in the colorizations. In contrast to other colorization models, DeOldify uses custom U-Nets with pretrained resnet backbones for each of its generator models. These are based on Fast.AI’s well-designed DynamicUnet, with a few minor modifications. The deviations from standard U-Nets include the aforementioned self-attention, as well as the addition of spectral normalization. These changes were modeled after the work done in the “Self-Attention Generative Adversarial Networks” paper. The “video” and “stable” models use a resnet101 backbone and the decoder side emphasizes width (number of filters) over depth (number of layers). This configuration has proven to support the most stable and reliable renderings seen so far. In contrast, the “artistic” model has a resnet34 backbone and the decoder side emphasizes depth over width. This configuration is great for creating interesting colorizations and highly detailed renders, but at the cost of being more inconsistent in rendering than the “stable” and “video” models. There are two primary underlying motivations for using a pretrained U-Net. First, it saves unnecessary training time that a large task in colorization is already trained for free- object recognition. That’s ImageNet-based object recognition, which for a single GPU will take at least a few days to train from scratch. Instead, we’re just fine-tuning that pretrained network to fit our task, which is much less work. Additionally, the U-Net architecture, especially Fast.AI’s DynamicUnet, is simply superior in image generation applications. This is due to key detail preserving and enhancing features like cross connections from encoder to decoder, learnable blur, and pixel shuffle. The resnet backbone itself is well-suited for the task of scene feature recognition. To further encourage robustness in dealing with old and low quality images and film, we train with fairly extreme brightness and contrast augmentations. We’ve also employed gaussian noise augmentation in video model training in order to reduce model sensitivity to meaningless noise (grain) in film. When feature recognition fails, jarring render failures such as “zombie hands” can result. NoGAN is a new and exciting technique in GAN training that we developed, in pursuit of higher quality and more stable renders. How, and how well, it works is a bit surprising. Here is the NoGAN training process: Pretrain the Generator. The generator is first trained in a more conventional and easier to control manner - with Perceptual Loss (aka Feature Loss) by itself. GAN training is not introduced yet. At this point you’re training the generator as best as you can in the easiest way possible. This takes up most of the time in NoGAN training. Keep in mind: this pretraining by itself will get the generator model far. Colorization will be well-trained as a task, albeit the colors will tend toward dull tones. Self-Attention will also be well-trained at the at this stage, which is very important. Save Generated Images From Pretrained Generator. Pretrain the Critic as a Binary Classifier. Much like in pretraining the generator, what we aim to achieve in this step is to get as much training as possible for the critic in a more “conventional” manner which is easier to control. And there’s nothing easier than a binary classifier! Here we’re training the critic as a binary classifier of real and fake images, with the fake images being those saved in the previous step. A helpful thing to keep in mind here is that you can simply use a pre-trained critic used for another image-to-image task and refine it. This has already been done for super-resolution, where the critic’s pretrained weights were loaded from that of a critic trained for colorization. All that is needed to make use of the pre-trained critic in this case is a little fine-tuning. Train Generator and Critic in (Almost) Normal GAN Setting. Quickly! This is the surprising part. It turns out that in this pretraining scenario, the critic will rapidly drive adjustments in the generator during GAN training. This happens during a narrow window of time before an “inflection point” of sorts is hit. After this point, there seems to be little to no benefit in training any further in this manner. In fact, if training is continued after this point, you’ll start seeing artifacts and glitches introduced in renderings. In the case of DeOldify, training to this point requires iterating through only about 1% to 3% of ImageNet data (or roughly 2600 to 7800 iterations on a batch size of five). This amounts to just around 30-90 minutes of GAN training, which is in stark contrast to the three to five days of progressively-sized GAN training that was done previously. Surprisingly, during that short amount of training, the change in the quality of the renderings is dramatic. In fact, this makes up the entirety of GAN training for the video model. The “artistic” and “stable” models go one step further and repeat the the NoGAN training process steps 2-4 until there’s no more apparent benefit (around five repeats). Note: a small but significant change to this GAN training that deviates from conventional GANs is the use of a loss threshold that must be met by the critic before generator training commences. Until then, the critic continues training to “catch up” in order to be able to provide the generator with constructive gradients. This catch up chiefly takes place at the beginning of GAN training which immediately follows generator and critic pretraining. Note that the frame at 1.4% is considered to be just before the “inflection point” - after this point, artifacts and incorrect colorization start to be introduced. In this case, the actors’ skin becomes increasingly orange and oversaturated, which is undesirable. These were generated using a learning rate of 1e-5. The current video model of DeOldify was trained at a learning rate of 5e-6 to make it easier to find the “inflection point”. Research on NoGAN training is still ongoing, so there are still quite a few questions to investigate. First, the technique seems to accommodate small batch sizes well. The video model was trained using a batch size of 5 (and the model uses batch normalization). However, there’s still the issue of artifacts and discoloration being introduced after the “inflection point”, and it’s suspected that this could be reduced or eliminated by mitigating batch size related issues. This could be done either by increasing batch size, or perhaps by using normalization that isn’t affected by batch size. It may very well be that once these issues are addressed, additional productive training can be accomplished before hitting a point of diminishing returns. Another open question with NoGAN is how broadly applicable the approach is. It stands to reason that this should work well for most image-to-image tasks, and even perhaps non-image related training. However, this simply hasn’t yet been explored enough to draw strong conclusions. We did get interesting and impressive results on applying NoGAN to superresolution. In just fifteen minutes of direct GAN training (or 1500 iterations), the output of Fast.AI’s Part 1 Lesson 7 Feature Loss based super resolution training is noticeably sharpened (original lesson Jupyter notebook here). Finally, the best practices for NoGAN training haven’t yet been fully explored. It’s worth mentioning again that the “artistic” and “stable” models were trained on not just one, but repeated cycles of NoGAN. What’s still unknown is just how many repeats are possible to still get a benefit, and how to make the training process less tedious by automatically detecting an early stopping point just before the “inflection point”. Right now, the determination of the inflection point is a manual process, and consists of a person visually assessing the generated images at model checkpoints. These checkpoints need to be saved at an interval of least every 0.1% of total data—otherwise, it is easily missed. This is definitely tedious, and prone to error. Just a few months ago, the technology to create well-colorized video seemed to be out of reach. If you took the original DeOldify model and merely colorized each frame just as you would any other image, the result was this—a flickering mess: The immediate solution that usually springs to mind is temporal modeling of some sort, whereby you enforce constraints on the model during training over a window of frames to keep colorization decisions more consistent. This would seem to make sense, but it does add a significant amount of complication, and the not-so-rare cases of changing scenes raises further questions about how to handle continuity. The rabbit hole deepens, and quickly. With these assumptions of needing temporal coherence enforced, the prospect of making seamless and flicker-free colorized video seemed quite far off. Luckily, it turns out these assumptions were wrong. A surprising observation that we’ve made while developing DeOldify is that the colorization decisions are not at all arbitrary, even after GAN training and across different models. Rather, different models and training regimes keep arriving at almost the same solution, with only very minor variations in colorization. This even happens with the colorization of things you might expect to be unknowable and unconstrained by the luminance information in black and white photos: Clothing, cars, special effects in movies, etc. We’re not sure yet what exactly the model is learning to be able to more or less deterministically colorize images. But the bottom line is that temporal coherence concerns simply go away when you realize that there’s nothing to track—objects in frames will keep rendering the same regardless. Additionally, it turns out that in NoGAN training the learning that takes place before the “inflection point” trains the generator in a very effective way. This is not only in terms of quickly achieving good colorization, but also without introducing artifacts, discoloration and inconsistency in generator renders. In other words, those artifacts and glitches in that “flickering mess” render of Metropolis above are coming from too much GAN training, and we can mitigate that pretty much completely with NoGAN! NoGAN is the most significant element in achieving video render stability, but there’s a few additional design choices that also make an impact. For example, a larger resnet backbone (resnet101) makes a noticeable difference in how accurately and robustly features are detected, and therefore how consistently the frames are rendered as objects and scenes move. Another consideration is render resolution—increasing this makes a positive difference in some cases, but not nearly as big as one may expect. Most of the videos we’ve rendered have been done at resolutions ranging from 224px to 360px, and this tends to work just fine. The end result of all this is that flicker-free, temporally consistent, and colorful video is achieved simply by rendering individual frame as if they were any other image! There is zero temporal modeling involved. For every design experiment that actually worked, there were at least ten that didn’t. This list is not exhaustive by any stretch but it includes what we consider to be particularly helpful to know. The original approach attempted in the development of DeOldify was to base the architecture on Wasserstein GAN (WGAN). It turns out the stability of the WGAN and its subsequent improvements were not sufficient for practical application in colorization. Training would work somewhat for a while, but would invariably diverge from a stable solution as GANs are known to do. To an extent, the results were entertaining. What actually did wind up working extremely well (the first time even) was modeling DeOldify after Self-Attention Generative Adversarial Networks instead. The following normalization variations were attempted. None of them worked nearly as well as having batch normalization and spectral normalization combined in the generator, and just spectral normalization in the critic. The interaction between the conventional (non-GAN) loss function and the GAN loss/training turns out to be crucial, yet tricky. For one, you have to weigh the non-GAN and GAN losses carefully, and it seems this can only come out of experimentation. The nice thing about NoGAN is that the iterations on this process are very quick relative to other GAN training regimes—it’s a matter of minutes instead of days to see the end result. Another tricky aspect of the loss interaction is that you can’t just select any non-GAN loss function to work side by side with GAN loss. It turns out that Perceptual Loss (aka Feature Loss) empirically works best for this, especially in comparison to L1 and Mean Squared Error (MSE) loss. It seems that since most of the emphasis in NoGAN training is in pretraining, it would be especially important to make sure that pretraining is taken as far as possible in rendering quality before making the switch to GAN. Perceptual Loss does just that—by itself, it produces the most colorful results of all the non-GAN losses attempted. In contrast, simpler loss functions such as MSE and L1 loss tend to produce dull colorizations as they encourage the networks to “play it safe” and bet on gray and brown by default. Additions to perceptual loss were also attempted. Most notable were gram style loss and wasserstein distance. While the two cannot be ruled out and will be revisited in the future, the losses wound up encouraging strange orange and yellow discolorations when present in conjunction with GAN training. It’s suspected that the losses were simply not used effectively. Something that tends to surprise people about DeOldify is the large model size. In the latest iteration, the “video” and “stable” models are set to a width of 1000 filters on the decoder side for most of the layers. The “artistic” model has the number of filters multiplied by 1.5 over the standard DynamicUnet configuration. Similarly, the critic is also rather hefty, with a starting width of 256 as opposed to the more conventional 64 or 128. Many experiments were done attempting to reduce the number of parameters, but they all generally ran into the same problem: The resulting renders were significantly less colorful. Creating Super-resolution Microscopy Videos Finally, we’ll discuss some of the details of the approach used at the Salk Institute for creating high resolution microsopy videos. The high level overview of the steps involved in creating model to produce high resolution microscopy videos from low resolution sequences is: At Salk we have been fortunate because we have produced decent results using only synthetic low resolution data. This is important because it is time consuming and rare to have perfectly aligned pairs of high resolution and low resolution images - and that would be even harder or impossible with video (live cells). In this case the files were acquired in proprietary czi format. Fortunately there is a python based tool for reading this format here. In order to produce synthetic training data we need a “crappifier” function. This is a function that transforms a high resolution image into a low resolution image that approximates the real low resolution images we will be working with once our model is trained. The crappifier injects some randomness in the forms of both gaussian and poisson noise. These are both present in microscopy images. We were influenced in this design by the excellent work done by the CSBDeep team. The crappifier can be simple but does materially impact both the quality and characteristics of output. For example, we found that if our crappifier injected too much high frequency noise into the training data, the trained model would have a tendency to eliminate thin and fine structures like those of neurons. The next step is to bundle sequences of images and their target together for training like this: This image shows an example from a training where we are using 5 sequential images ( t-2, t-1, t 0, t+1, t+2) - to predict a single super-resolution output image (also at time t 0 ) For the movies we used bundles of 3 images and predicted the high resolution image at the corresponding middle time. In other words, we predicted super-resolution at time t0 with low resolution images from times t-1, t 0 and t+1. We chose 3 images because that conveniently allowed us to easily use pre-existing super-resolution network architectures, data loaders and loss functions that were written for 3 channels of input. To use stability loss we actually have to apply the crappifier function to the source material twice in order to create two parallel datasets. Because the crappifier injects random noise - the two datasets will differ from each other slightly - but have the same high resolution targets. A perfectly stable model would predict identical high resolution output images from both training datasets - while ignoring the random noise. Training the model with Stability Loss In addition to the normal loss functions we would use for super-resolution, we need to choose a measure of stability loss. This is a measure of similarity of output generation when appy the model to each of the two training sets which as we explained previously differ only in their application of randomly applied noise. Given the low resolution image sequence X that we will use to predict the true high resolution image T, we create X1 and X2 which result from to separate applications of the random noise generating crappifier function. X1 = crappifier(X) and X2 = crappifier(X) Given our trained model M, we then predict Y1 and Y2 as follows: Y1 = M(X1) and Y2 = M(X2) Giving us super resolutions L1 = loss(Y1, T) and L2 = loss(Y2,T). Our stability loss is the difference between the predicted images. We used L1 loss but you could also use a feature loss or some other approach to measure the difference: LossStable = loss(Y1,Y2) Our final training loss is therefore: loss = L1 + L2 + LossStable Now that we have a trained model, generating high resolution output from low resolution input is simply a matter of running the model across a sliding window of, in this case, three low resolution input images at a time. Imageioin one convenient way to write out multiimage tif files or mp4 files. Examples: Real low resolution input | Single frame of input and conventional loss | Multiple frames of input and stability loss penalty |
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[SOURCE: https://en.wikipedia.org/wiki/Huawei_PanGu] | [TOKENS: 1156] |
Contents Huawei PanGu Huawei PanGu, PanGu, PanGu-Σ, PanGu-π also known as openPangu (Chinese: 盘古大模型; pinyin: pángǔ dà móxíng) is a multimodal large language model developed by Huawei. It was officially launched on July 2021. The name of the large learning language model, PanGu, was derived from the Chinese mythology and folklore of Pangu, a primordial character related to the creation of the world. History In April 2023, Huawei released a paper detailing the development of PanGu-Σ, a colossal language model featuring 1.085 trillion parameters. Developed within Huawei's MindSpore 5 framework, PanGu-Σ underwent training for over 100 days on a cluster system equipped with 512 Ascend 910 AI accelerator chips, processing 329 billion tokens in more than 40 natural and programming languages. PanGu-Σ incorporates Random Routed Experts (RRE) and the Transformer decoder architecture, allowing easy extraction of sub-models for various applications like conversation, translation, code production, and natural language interpretation. The model achieves 6.3 times faster training throughput compared to MoE models with the same hyper-parameters. In the Chinese domain, it outperforms previous state-of-the-art models across 16 tasks in a zero-shot setting. Trained on datasets from 40 domains, including Chinese, English, Bilingual, and code, PanGu-Σ excels in few-shot natural-language understanding, open-domain discussion, question answering, machine translation, and code creation. During the Huawei Developer Conference on July 7, 2023, Huawei introduced PanGu 3.0, a large language model (LLM), tailored for sectors like government, finance, manufacturing, mining, and meteorology utilizing Huawei Cloud [zh] solutions. In the subsequent month, Huawei launched the Celia Virtual Assistant with advanced AI features, capable of generating long text replies based on user voice commands and set to release with HarmonyOS 4.0 for eligible devices. The LLM was designed for enterprises seeking advantages in the AI industry, focusing on task execution over creative work, unlike traditional models used for general purposes like chatbots, poetry, and visual content creation. Using the same technology as ChatGPT, Huawei's LLM features a hierarchical architecture, allowing customers to adapt the model to various tasks and train it on their own datasets, making it versatile across various industries. On August 5, 2023, Huawei partnered with European Centre for Medium-Range Weather Forecasts (ECMWF) to launch a global weather forecasting AI model. This model used Huawei Cloud solutions and the PanGu-Weather Model with MindSpore. It is accessible on the ECMWF website and aims to provide accurate weather data. On December 19, 2023, Huawei announced its financial services on the PanGu-powered AI Finance platform for the global market. The tech giant introduced this product at the 2023 Huawei Cloud Fintech Summit, aiming to reshape the digital finance industry with efficient features to boost Fintech firms worldwide. The platform incorporated a variety of advanced technologies, including AI, big data analytics, and blockchain. On June 21, 2024, at HDC 2024, Huawei announced upgraded PanGu 5.0 alongside HarmonyOS NEXT. This version integrated with Harmony Intelligence, which features a smarter Celia (Xiaoyi) and focuses on generative AI updates to its LLM platform for creating new content, such as text, code, or images. Aiming to make PanGu accessible to a wide range of developers and businesses, it offered scalable options: smaller models requiring less computational power for those with limited resources, and larger models with increased capacities for complex tasks requiring more processing power. On June 20, 2025 at Huawei Developer Conference, the company released Pangu Models 5.5 version, a 718-billion parameter industrial focused AI platform. On June 30, 2025 Huawei has open-sourced its Pangu models as openPangu AI models, including a 7-billion-parameter openPangu model and a 72-billion-parameter openPangu Pro MoE (Mixture-of-Experts) model. The release also featured model inference technology optimized for Huawei’s Ascend AI accelerator chips. At Huawei Connect 2025 event, September 29, 2025, it announced a roadmap to fully open source its open-source AI software stack with MindSpore toolchains, openPangu models and CANN interfaces by December 31, 2025. Technical specifications PanGu Large Model 3.0, designed for industry use, was structured with a 5+N+X three-tier architecture. The updated Huawei PanGu Model 5.0 by Huawei Cloud business division offered three key features: adaptability for different business scenarios, multi-style modeling, and advanced intelligence. Huawei divided the AI model platform into four series, each with different parameter scales: Controversy On July 4, 2025, some researchers alleged on GitHub that there is an extremely high similarity in the attention parameter distribution between the Pangu Pro MoE model and Alibaba's Qwen model, using "model fingerprinting" technology. The next day, Huawei Noah's Ark Lab, the development team, responded that Pangu is a foundational large model self-developed on Ascend hardware and not incrementally trained on other models. They added that they had made compliant attributions in strict accordance with open-source licenses, a common practice in the community. The original repository with the accusation has since been deleted. See also References |
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[SOURCE: https://www.fast.ai/posts/2019-05-03-decrappify.html] | [TOKENS: 6030] |
Decrappification, DeOldification, and Super Resolution Jason Antic (Deoldify), Jeremy Howard (fast.ai), and Uri Manor (Salk Institute) May 3, 2019 On this page We presented this work at the Facebook f8 conference. You can see this video of our talk here, or read on for more details and examples. Decrappification, DeOldification, and Super Resolution In this article we will introduce the idea of “decrappification”, a deep learning method implemented in fastai on PyTorch that can do some pretty amazing things, like… colorize classic black and white movies—even ones from back in the days of silent movies, like this: The same approach can make your old family photos look like they were taken on a modern camera, and even improve the clarity of microscopy images taken with state of the art equipment at the Salk Institute, resulting in 300% more accurate cellular analysis. The genesis of decrappify Generative models are models that generate music, images, text, and other complex data types. In recent years generative models have advanced at an astonishing rate, largely due to deep learning, and particularly due to generative adversarial models (GANs). However, GANs are notoriously difficult to train, due to requiring a large amount of data, needing many GPUs and a lot of time to train, and being highly sensitive to minor hyperparameter changes. fast.ai has been working in recent years towards making a range of models easier and faster to train, with a particular focus on using transfer learning. Transfer learning refers to pre-training a model using readily available data and quick and easy to calculate loss functions, and then fine-tuning that model for a task that may have fewer labels, or be more expensive to compute. This seemed like a potential solution to the GAN training problem, so in late 2018 fast.ai worked on a transfer learning technique for generative modeling. The pre-trained model that fast.ai selected was this: Start with an image dataset and “crappify” the images, such as reducing the resolution, adding jpeg artifacts, and obscuring parts with random text. Then train a model to “decrappify” those images to return them to their original state. fast.ai started with a model that was pre-trained for ImageNet classification, and added a U-Net upsampling network, adding various modern tweaks to the regular U-Net. A simple fast loss function was initially used: mean squared pixel error. This U-Net could be trained in just a few minutes. Then, the loss function was replaced was a combination of other loss functions used in the generative modeling literature (more details in the f8 video) and trained for another couple of hours. The plan was then to finally add a GAN for the last few epochs - however it turned out that the results were so good that fast.ai ended up not using a GAN for the final models. The genesis of DeOldify DeOldify was developed at around the same time that fast.ai started looking at decrappification, and was designed to colorize black and white photos. Jason Antic watched the Spring 2018 fast.ai course that introduced GANs, U-Nets, and other techniques, and wondered about what would happen if they were combined for the purpose of colorization. Jason’s initial experiments with GANs were largely a failure, so he tried something else - the self-attention GAN (SAGAN). His ambition was to be able to successfully colorize real world old images with the noise, contrast, and brightness problems caused by film degradation. The model needed to be trained on photos with these problems simulated. To do this, he started with the images in the ImageNet dataset, converted them to b&w, and then added random contrast, brightness, and other changes. In other words, he was “crappifying” images too! The results were amazing, and people all over the internet were talking about Jason’s new “DeOldify” program. Jeremy saw some of the early results and was excited to see that someone else was getting great results in image generation. He reached out to Jason to learn more. Jeremy and Jason soon realized that they were both using very similar techniques, but had both developed in some different directions too. So they decided to join forces and develop a decrappification process that included all of their best ideas. The result of joining forces was a process that allowed GANs to be skipped entirely, and which can be trained on a gaming pc. All of Jason’s development was done on a Linux box in a dining room, and each experiment used only a single consumer GPU (a GeForce 1080Ti). The lack of impressive hardware and industrial resources didn’t prevent highly tangible progress. In fact, it probably encouraged it. Jason then took the process even further, moving from still images to movies. He discovered that just a tiny bit of GAN fine-tuning on top of the process developed with fast.ai could create colorized movies in just a couple of hours, at a quality beyond any automated process that had been built before. The genesis of microscopy super-resolution Meanwhile, Uri Manor, Director of the Waitt Advanced Biophotonics Core (WABC) at the Salk Institute, was looking for ways to simultaneously improve the resolution, speed, and signal-to-noise of the images taken by the WABC’s state of the art ZEISS scanning electron and laser scanning confocal microscopes. These three parameters are notably in tension with one another - a variant of the so-called “triangle of compromise”, the bane of existence for all photographers and imaging scientists alike. The advanced microscopes at the WABC are heavily used by researchers at the Salk (as well as several neighboring institutions including Scripps and UCSD) to investigate the ultrastructural organization and dynamics of life, ranging anywhere from carbon capturing machines in plant tissues to synaptic connections in brain circuits to energy generating mitochondria in cancer cells and neurons. The scanning electron microscope is distinguished by its ability to serially slice and image an entire block of tissue, resulting in a 3-dimensional volumetric dataset at nearly nanometer resolution. The so-called “Airyscan” scanning confocal microscopes at the WABC boast a cutting-edge array of 32 hexagonally packed detectors that facilitate fluorescence imaging at nearly double the resolution of a normal microscope while also providing 8-fold sensitivity and speed. Thanks to the Wicklow AI Medical Research Initiative (WAMRI), Jeremy Howard and Fred Monroe were able to visit Salk to see some of the amazing work done there, and discuss opportunities to use deep learning to help with some of Salk’s projects. Upon meeting Uri, it was immediately clear that fast.ai’s techniques would be a great fit for Uri’s needs for higher resolution microscopy. Fred, Uri, and a Salk-led team of scientists ranging from UCSD to UT-Austin, worked together to bring the methods into the microscopy domain, and the results were stunning. Using carefully acquired high resolution images for training, the group validated “generalized” models for super-resolution processing of electron and fluorescence microscope images, enabling faster imaging with higher throughput, lower sample damage, and smaller file sizes than ever reported. Since the models are able to restore images acquired on relatively low-cost microscopes, this model also presents an opportunity to “democratize” high resolution imaging to those not working at elite institutions that can afford the latest cutting edge instrumentation. For creating microscopy movies, Fred used a different approach to the one Jason used for classic Hollywood movies. Taking inspiration from this blog post about stabilizing neural style transfer in video, he was able to add a “stability” measure to the loss function being used for creating single image super-resolution. This stability loss measure encourages images with stable features in the face of small amounts of random noise. Noise injection is already part of the process to create training sets at Salk anyways - so this was an easy modification. This stability when combined with information about the preceding and following frames of video significantly reduces flicker and improves the quality of output when processing low resolution movies. See more details about the process in the section below - “Notes on Creating Super-resolution Microscopy Videos”. A deep dive into DeOldify Let’s look at what’s going on behind the scenes of DeOldify in some detail. But first, here’s how you can use DeOldify yourself! The easiest way is to use these free Colab notebooks, that run you thru the whole process: Image Colorization Notebook | Video Colorization Notebook Or you can download the code and run it locally from the GitHub repo. The Zhang et al “Colorful Image Colorization” model is currently popular, widely used, and was previously state of the art. What follows are original black and white photos (left), along with comparisons between the “Colorful Image Colorization” model (middle), and the latest version of DeOldify (right). Notice that the people and objects in the DeOldify photos are colorized more consistently, accurately, and in greater detail. Often, the images that DeOldify produces can be considered nearly photorealistic. Additionally, high quality video colorization in DeOldify is made possible by advances in training that greatly increase stability and quality of rendering, largely brought about by employing NoGAN training. The following clips illustrate just how well DeOldify not only colorizes video (even special effects!), but also maintains temporal consistency across frames. There are a few key design decisions in DeOldify that make a significant impact on the quality of rendered images. One of the most important design choices of DeOldify is the use of self-attention, as implemented in the “Self-Attention Generative Adversarial Networks” (SAGAN) paper. The paper summarizes the motivation for using them: “Traditional convolutional GANs generate high-resolution details as a function of only spatially local points in lower-resolution feature maps. In SAGAN, details can be generated using cues from all feature locations. Moreover, the discriminator can check that highly detailed features in distant portions of the image are consistent with each other.” This same approach was adapted to the critic and U-Net based generators used in DeOldify. The motivation is simple: You want to have maximal continuity, consistency, and completeness in colorization, and self-attention is vital for this. This becomes a particularly apparent problem in models without self-attention when you attempt to colorize images containing large features such as ocean water. Often, you’ll see these large areas filled in with inconsistent coloration in such models. Zhang et al “Colorful Image Colorization” model output is on the left, and DeOldify output is on the right. Notice that the water in the background, as well as the clothing of the man on the left, is much more consistently, completely, and correctly colorized in the DeOldify model. This is thanks in large part to self-attention, by which colorization decisions can easily take into account a more global context of features. Self-attention also helps drive fantastic levels of detail in the colorizations. In contrast to other colorization models, DeOldify uses custom U-Nets with pretrained resnet backbones for each of its generator models. These are based on Fast.AI’s well-designed DynamicUnet, with a few minor modifications. The deviations from standard U-Nets include the aforementioned self-attention, as well as the addition of spectral normalization. These changes were modeled after the work done in the “Self-Attention Generative Adversarial Networks” paper. The “video” and “stable” models use a resnet101 backbone and the decoder side emphasizes width (number of filters) over depth (number of layers). This configuration has proven to support the most stable and reliable renderings seen so far. In contrast, the “artistic” model has a resnet34 backbone and the decoder side emphasizes depth over width. This configuration is great for creating interesting colorizations and highly detailed renders, but at the cost of being more inconsistent in rendering than the “stable” and “video” models. There are two primary underlying motivations for using a pretrained U-Net. First, it saves unnecessary training time that a large task in colorization is already trained for free- object recognition. That’s ImageNet-based object recognition, which for a single GPU will take at least a few days to train from scratch. Instead, we’re just fine-tuning that pretrained network to fit our task, which is much less work. Additionally, the U-Net architecture, especially Fast.AI’s DynamicUnet, is simply superior in image generation applications. This is due to key detail preserving and enhancing features like cross connections from encoder to decoder, learnable blur, and pixel shuffle. The resnet backbone itself is well-suited for the task of scene feature recognition. To further encourage robustness in dealing with old and low quality images and film, we train with fairly extreme brightness and contrast augmentations. We’ve also employed gaussian noise augmentation in video model training in order to reduce model sensitivity to meaningless noise (grain) in film. When feature recognition fails, jarring render failures such as “zombie hands” can result. NoGAN is a new and exciting technique in GAN training that we developed, in pursuit of higher quality and more stable renders. How, and how well, it works is a bit surprising. Here is the NoGAN training process: Pretrain the Generator. The generator is first trained in a more conventional and easier to control manner - with Perceptual Loss (aka Feature Loss) by itself. GAN training is not introduced yet. At this point you’re training the generator as best as you can in the easiest way possible. This takes up most of the time in NoGAN training. Keep in mind: this pretraining by itself will get the generator model far. Colorization will be well-trained as a task, albeit the colors will tend toward dull tones. Self-Attention will also be well-trained at the at this stage, which is very important. Save Generated Images From Pretrained Generator. Pretrain the Critic as a Binary Classifier. Much like in pretraining the generator, what we aim to achieve in this step is to get as much training as possible for the critic in a more “conventional” manner which is easier to control. And there’s nothing easier than a binary classifier! Here we’re training the critic as a binary classifier of real and fake images, with the fake images being those saved in the previous step. A helpful thing to keep in mind here is that you can simply use a pre-trained critic used for another image-to-image task and refine it. This has already been done for super-resolution, where the critic’s pretrained weights were loaded from that of a critic trained for colorization. All that is needed to make use of the pre-trained critic in this case is a little fine-tuning. Train Generator and Critic in (Almost) Normal GAN Setting. Quickly! This is the surprising part. It turns out that in this pretraining scenario, the critic will rapidly drive adjustments in the generator during GAN training. This happens during a narrow window of time before an “inflection point” of sorts is hit. After this point, there seems to be little to no benefit in training any further in this manner. In fact, if training is continued after this point, you’ll start seeing artifacts and glitches introduced in renderings. In the case of DeOldify, training to this point requires iterating through only about 1% to 3% of ImageNet data (or roughly 2600 to 7800 iterations on a batch size of five). This amounts to just around 30-90 minutes of GAN training, which is in stark contrast to the three to five days of progressively-sized GAN training that was done previously. Surprisingly, during that short amount of training, the change in the quality of the renderings is dramatic. In fact, this makes up the entirety of GAN training for the video model. The “artistic” and “stable” models go one step further and repeat the the NoGAN training process steps 2-4 until there’s no more apparent benefit (around five repeats). Note: a small but significant change to this GAN training that deviates from conventional GANs is the use of a loss threshold that must be met by the critic before generator training commences. Until then, the critic continues training to “catch up” in order to be able to provide the generator with constructive gradients. This catch up chiefly takes place at the beginning of GAN training which immediately follows generator and critic pretraining. Note that the frame at 1.4% is considered to be just before the “inflection point” - after this point, artifacts and incorrect colorization start to be introduced. In this case, the actors’ skin becomes increasingly orange and oversaturated, which is undesirable. These were generated using a learning rate of 1e-5. The current video model of DeOldify was trained at a learning rate of 5e-6 to make it easier to find the “inflection point”. Research on NoGAN training is still ongoing, so there are still quite a few questions to investigate. First, the technique seems to accommodate small batch sizes well. The video model was trained using a batch size of 5 (and the model uses batch normalization). However, there’s still the issue of artifacts and discoloration being introduced after the “inflection point”, and it’s suspected that this could be reduced or eliminated by mitigating batch size related issues. This could be done either by increasing batch size, or perhaps by using normalization that isn’t affected by batch size. It may very well be that once these issues are addressed, additional productive training can be accomplished before hitting a point of diminishing returns. Another open question with NoGAN is how broadly applicable the approach is. It stands to reason that this should work well for most image-to-image tasks, and even perhaps non-image related training. However, this simply hasn’t yet been explored enough to draw strong conclusions. We did get interesting and impressive results on applying NoGAN to superresolution. In just fifteen minutes of direct GAN training (or 1500 iterations), the output of Fast.AI’s Part 1 Lesson 7 Feature Loss based super resolution training is noticeably sharpened (original lesson Jupyter notebook here). Finally, the best practices for NoGAN training haven’t yet been fully explored. It’s worth mentioning again that the “artistic” and “stable” models were trained on not just one, but repeated cycles of NoGAN. What’s still unknown is just how many repeats are possible to still get a benefit, and how to make the training process less tedious by automatically detecting an early stopping point just before the “inflection point”. Right now, the determination of the inflection point is a manual process, and consists of a person visually assessing the generated images at model checkpoints. These checkpoints need to be saved at an interval of least every 0.1% of total data—otherwise, it is easily missed. This is definitely tedious, and prone to error. Just a few months ago, the technology to create well-colorized video seemed to be out of reach. If you took the original DeOldify model and merely colorized each frame just as you would any other image, the result was this—a flickering mess: The immediate solution that usually springs to mind is temporal modeling of some sort, whereby you enforce constraints on the model during training over a window of frames to keep colorization decisions more consistent. This would seem to make sense, but it does add a significant amount of complication, and the not-so-rare cases of changing scenes raises further questions about how to handle continuity. The rabbit hole deepens, and quickly. With these assumptions of needing temporal coherence enforced, the prospect of making seamless and flicker-free colorized video seemed quite far off. Luckily, it turns out these assumptions were wrong. A surprising observation that we’ve made while developing DeOldify is that the colorization decisions are not at all arbitrary, even after GAN training and across different models. Rather, different models and training regimes keep arriving at almost the same solution, with only very minor variations in colorization. This even happens with the colorization of things you might expect to be unknowable and unconstrained by the luminance information in black and white photos: Clothing, cars, special effects in movies, etc. We’re not sure yet what exactly the model is learning to be able to more or less deterministically colorize images. But the bottom line is that temporal coherence concerns simply go away when you realize that there’s nothing to track—objects in frames will keep rendering the same regardless. Additionally, it turns out that in NoGAN training the learning that takes place before the “inflection point” trains the generator in a very effective way. This is not only in terms of quickly achieving good colorization, but also without introducing artifacts, discoloration and inconsistency in generator renders. In other words, those artifacts and glitches in that “flickering mess” render of Metropolis above are coming from too much GAN training, and we can mitigate that pretty much completely with NoGAN! NoGAN is the most significant element in achieving video render stability, but there’s a few additional design choices that also make an impact. For example, a larger resnet backbone (resnet101) makes a noticeable difference in how accurately and robustly features are detected, and therefore how consistently the frames are rendered as objects and scenes move. Another consideration is render resolution—increasing this makes a positive difference in some cases, but not nearly as big as one may expect. Most of the videos we’ve rendered have been done at resolutions ranging from 224px to 360px, and this tends to work just fine. The end result of all this is that flicker-free, temporally consistent, and colorful video is achieved simply by rendering individual frame as if they were any other image! There is zero temporal modeling involved. For every design experiment that actually worked, there were at least ten that didn’t. This list is not exhaustive by any stretch but it includes what we consider to be particularly helpful to know. The original approach attempted in the development of DeOldify was to base the architecture on Wasserstein GAN (WGAN). It turns out the stability of the WGAN and its subsequent improvements were not sufficient for practical application in colorization. Training would work somewhat for a while, but would invariably diverge from a stable solution as GANs are known to do. To an extent, the results were entertaining. What actually did wind up working extremely well (the first time even) was modeling DeOldify after Self-Attention Generative Adversarial Networks instead. The following normalization variations were attempted. None of them worked nearly as well as having batch normalization and spectral normalization combined in the generator, and just spectral normalization in the critic. The interaction between the conventional (non-GAN) loss function and the GAN loss/training turns out to be crucial, yet tricky. For one, you have to weigh the non-GAN and GAN losses carefully, and it seems this can only come out of experimentation. The nice thing about NoGAN is that the iterations on this process are very quick relative to other GAN training regimes—it’s a matter of minutes instead of days to see the end result. Another tricky aspect of the loss interaction is that you can’t just select any non-GAN loss function to work side by side with GAN loss. It turns out that Perceptual Loss (aka Feature Loss) empirically works best for this, especially in comparison to L1 and Mean Squared Error (MSE) loss. It seems that since most of the emphasis in NoGAN training is in pretraining, it would be especially important to make sure that pretraining is taken as far as possible in rendering quality before making the switch to GAN. Perceptual Loss does just that—by itself, it produces the most colorful results of all the non-GAN losses attempted. In contrast, simpler loss functions such as MSE and L1 loss tend to produce dull colorizations as they encourage the networks to “play it safe” and bet on gray and brown by default. Additions to perceptual loss were also attempted. Most notable were gram style loss and wasserstein distance. While the two cannot be ruled out and will be revisited in the future, the losses wound up encouraging strange orange and yellow discolorations when present in conjunction with GAN training. It’s suspected that the losses were simply not used effectively. Something that tends to surprise people about DeOldify is the large model size. In the latest iteration, the “video” and “stable” models are set to a width of 1000 filters on the decoder side for most of the layers. The “artistic” model has the number of filters multiplied by 1.5 over the standard DynamicUnet configuration. Similarly, the critic is also rather hefty, with a starting width of 256 as opposed to the more conventional 64 or 128. Many experiments were done attempting to reduce the number of parameters, but they all generally ran into the same problem: The resulting renders were significantly less colorful. Creating Super-resolution Microscopy Videos Finally, we’ll discuss some of the details of the approach used at the Salk Institute for creating high resolution microsopy videos. The high level overview of the steps involved in creating model to produce high resolution microscopy videos from low resolution sequences is: At Salk we have been fortunate because we have produced decent results using only synthetic low resolution data. This is important because it is time consuming and rare to have perfectly aligned pairs of high resolution and low resolution images - and that would be even harder or impossible with video (live cells). In this case the files were acquired in proprietary czi format. Fortunately there is a python based tool for reading this format here. In order to produce synthetic training data we need a “crappifier” function. This is a function that transforms a high resolution image into a low resolution image that approximates the real low resolution images we will be working with once our model is trained. The crappifier injects some randomness in the forms of both gaussian and poisson noise. These are both present in microscopy images. We were influenced in this design by the excellent work done by the CSBDeep team. The crappifier can be simple but does materially impact both the quality and characteristics of output. For example, we found that if our crappifier injected too much high frequency noise into the training data, the trained model would have a tendency to eliminate thin and fine structures like those of neurons. The next step is to bundle sequences of images and their target together for training like this: This image shows an example from a training where we are using 5 sequential images ( t-2, t-1, t 0, t+1, t+2) - to predict a single super-resolution output image (also at time t 0 ) For the movies we used bundles of 3 images and predicted the high resolution image at the corresponding middle time. In other words, we predicted super-resolution at time t0 with low resolution images from times t-1, t 0 and t+1. We chose 3 images because that conveniently allowed us to easily use pre-existing super-resolution network architectures, data loaders and loss functions that were written for 3 channels of input. To use stability loss we actually have to apply the crappifier function to the source material twice in order to create two parallel datasets. Because the crappifier injects random noise - the two datasets will differ from each other slightly - but have the same high resolution targets. A perfectly stable model would predict identical high resolution output images from both training datasets - while ignoring the random noise. Training the model with Stability Loss In addition to the normal loss functions we would use for super-resolution, we need to choose a measure of stability loss. This is a measure of similarity of output generation when appy the model to each of the two training sets which as we explained previously differ only in their application of randomly applied noise. Given the low resolution image sequence X that we will use to predict the true high resolution image T, we create X1 and X2 which result from to separate applications of the random noise generating crappifier function. X1 = crappifier(X) and X2 = crappifier(X) Given our trained model M, we then predict Y1 and Y2 as follows: Y1 = M(X1) and Y2 = M(X2) Giving us super resolutions L1 = loss(Y1, T) and L2 = loss(Y2,T). Our stability loss is the difference between the predicted images. We used L1 loss but you could also use a feature loss or some other approach to measure the difference: LossStable = loss(Y1,Y2) Our final training loss is therefore: loss = L1 + L2 + LossStable Now that we have a trained model, generating high resolution output from low resolution input is simply a matter of running the model across a sliding window of, in this case, three low resolution input images at a time. Imageioin one convenient way to write out multiimage tif files or mp4 files. Examples: Real low resolution input | Single frame of input and conventional loss | Multiple frames of input and stability loss penalty |
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[SOURCE: https://www.fast.ai/posts/2019-05-03-decrappify.html] | [TOKENS: 6030] |
Decrappification, DeOldification, and Super Resolution Jason Antic (Deoldify), Jeremy Howard (fast.ai), and Uri Manor (Salk Institute) May 3, 2019 On this page We presented this work at the Facebook f8 conference. You can see this video of our talk here, or read on for more details and examples. Decrappification, DeOldification, and Super Resolution In this article we will introduce the idea of “decrappification”, a deep learning method implemented in fastai on PyTorch that can do some pretty amazing things, like… colorize classic black and white movies—even ones from back in the days of silent movies, like this: The same approach can make your old family photos look like they were taken on a modern camera, and even improve the clarity of microscopy images taken with state of the art equipment at the Salk Institute, resulting in 300% more accurate cellular analysis. The genesis of decrappify Generative models are models that generate music, images, text, and other complex data types. In recent years generative models have advanced at an astonishing rate, largely due to deep learning, and particularly due to generative adversarial models (GANs). However, GANs are notoriously difficult to train, due to requiring a large amount of data, needing many GPUs and a lot of time to train, and being highly sensitive to minor hyperparameter changes. fast.ai has been working in recent years towards making a range of models easier and faster to train, with a particular focus on using transfer learning. Transfer learning refers to pre-training a model using readily available data and quick and easy to calculate loss functions, and then fine-tuning that model for a task that may have fewer labels, or be more expensive to compute. This seemed like a potential solution to the GAN training problem, so in late 2018 fast.ai worked on a transfer learning technique for generative modeling. The pre-trained model that fast.ai selected was this: Start with an image dataset and “crappify” the images, such as reducing the resolution, adding jpeg artifacts, and obscuring parts with random text. Then train a model to “decrappify” those images to return them to their original state. fast.ai started with a model that was pre-trained for ImageNet classification, and added a U-Net upsampling network, adding various modern tweaks to the regular U-Net. A simple fast loss function was initially used: mean squared pixel error. This U-Net could be trained in just a few minutes. Then, the loss function was replaced was a combination of other loss functions used in the generative modeling literature (more details in the f8 video) and trained for another couple of hours. The plan was then to finally add a GAN for the last few epochs - however it turned out that the results were so good that fast.ai ended up not using a GAN for the final models. The genesis of DeOldify DeOldify was developed at around the same time that fast.ai started looking at decrappification, and was designed to colorize black and white photos. Jason Antic watched the Spring 2018 fast.ai course that introduced GANs, U-Nets, and other techniques, and wondered about what would happen if they were combined for the purpose of colorization. Jason’s initial experiments with GANs were largely a failure, so he tried something else - the self-attention GAN (SAGAN). His ambition was to be able to successfully colorize real world old images with the noise, contrast, and brightness problems caused by film degradation. The model needed to be trained on photos with these problems simulated. To do this, he started with the images in the ImageNet dataset, converted them to b&w, and then added random contrast, brightness, and other changes. In other words, he was “crappifying” images too! The results were amazing, and people all over the internet were talking about Jason’s new “DeOldify” program. Jeremy saw some of the early results and was excited to see that someone else was getting great results in image generation. He reached out to Jason to learn more. Jeremy and Jason soon realized that they were both using very similar techniques, but had both developed in some different directions too. So they decided to join forces and develop a decrappification process that included all of their best ideas. The result of joining forces was a process that allowed GANs to be skipped entirely, and which can be trained on a gaming pc. All of Jason’s development was done on a Linux box in a dining room, and each experiment used only a single consumer GPU (a GeForce 1080Ti). The lack of impressive hardware and industrial resources didn’t prevent highly tangible progress. In fact, it probably encouraged it. Jason then took the process even further, moving from still images to movies. He discovered that just a tiny bit of GAN fine-tuning on top of the process developed with fast.ai could create colorized movies in just a couple of hours, at a quality beyond any automated process that had been built before. The genesis of microscopy super-resolution Meanwhile, Uri Manor, Director of the Waitt Advanced Biophotonics Core (WABC) at the Salk Institute, was looking for ways to simultaneously improve the resolution, speed, and signal-to-noise of the images taken by the WABC’s state of the art ZEISS scanning electron and laser scanning confocal microscopes. These three parameters are notably in tension with one another - a variant of the so-called “triangle of compromise”, the bane of existence for all photographers and imaging scientists alike. The advanced microscopes at the WABC are heavily used by researchers at the Salk (as well as several neighboring institutions including Scripps and UCSD) to investigate the ultrastructural organization and dynamics of life, ranging anywhere from carbon capturing machines in plant tissues to synaptic connections in brain circuits to energy generating mitochondria in cancer cells and neurons. The scanning electron microscope is distinguished by its ability to serially slice and image an entire block of tissue, resulting in a 3-dimensional volumetric dataset at nearly nanometer resolution. The so-called “Airyscan” scanning confocal microscopes at the WABC boast a cutting-edge array of 32 hexagonally packed detectors that facilitate fluorescence imaging at nearly double the resolution of a normal microscope while also providing 8-fold sensitivity and speed. Thanks to the Wicklow AI Medical Research Initiative (WAMRI), Jeremy Howard and Fred Monroe were able to visit Salk to see some of the amazing work done there, and discuss opportunities to use deep learning to help with some of Salk’s projects. Upon meeting Uri, it was immediately clear that fast.ai’s techniques would be a great fit for Uri’s needs for higher resolution microscopy. Fred, Uri, and a Salk-led team of scientists ranging from UCSD to UT-Austin, worked together to bring the methods into the microscopy domain, and the results were stunning. Using carefully acquired high resolution images for training, the group validated “generalized” models for super-resolution processing of electron and fluorescence microscope images, enabling faster imaging with higher throughput, lower sample damage, and smaller file sizes than ever reported. Since the models are able to restore images acquired on relatively low-cost microscopes, this model also presents an opportunity to “democratize” high resolution imaging to those not working at elite institutions that can afford the latest cutting edge instrumentation. For creating microscopy movies, Fred used a different approach to the one Jason used for classic Hollywood movies. Taking inspiration from this blog post about stabilizing neural style transfer in video, he was able to add a “stability” measure to the loss function being used for creating single image super-resolution. This stability loss measure encourages images with stable features in the face of small amounts of random noise. Noise injection is already part of the process to create training sets at Salk anyways - so this was an easy modification. This stability when combined with information about the preceding and following frames of video significantly reduces flicker and improves the quality of output when processing low resolution movies. See more details about the process in the section below - “Notes on Creating Super-resolution Microscopy Videos”. A deep dive into DeOldify Let’s look at what’s going on behind the scenes of DeOldify in some detail. But first, here’s how you can use DeOldify yourself! The easiest way is to use these free Colab notebooks, that run you thru the whole process: Image Colorization Notebook | Video Colorization Notebook Or you can download the code and run it locally from the GitHub repo. The Zhang et al “Colorful Image Colorization” model is currently popular, widely used, and was previously state of the art. What follows are original black and white photos (left), along with comparisons between the “Colorful Image Colorization” model (middle), and the latest version of DeOldify (right). Notice that the people and objects in the DeOldify photos are colorized more consistently, accurately, and in greater detail. Often, the images that DeOldify produces can be considered nearly photorealistic. Additionally, high quality video colorization in DeOldify is made possible by advances in training that greatly increase stability and quality of rendering, largely brought about by employing NoGAN training. The following clips illustrate just how well DeOldify not only colorizes video (even special effects!), but also maintains temporal consistency across frames. There are a few key design decisions in DeOldify that make a significant impact on the quality of rendered images. One of the most important design choices of DeOldify is the use of self-attention, as implemented in the “Self-Attention Generative Adversarial Networks” (SAGAN) paper. The paper summarizes the motivation for using them: “Traditional convolutional GANs generate high-resolution details as a function of only spatially local points in lower-resolution feature maps. In SAGAN, details can be generated using cues from all feature locations. Moreover, the discriminator can check that highly detailed features in distant portions of the image are consistent with each other.” This same approach was adapted to the critic and U-Net based generators used in DeOldify. The motivation is simple: You want to have maximal continuity, consistency, and completeness in colorization, and self-attention is vital for this. This becomes a particularly apparent problem in models without self-attention when you attempt to colorize images containing large features such as ocean water. Often, you’ll see these large areas filled in with inconsistent coloration in such models. Zhang et al “Colorful Image Colorization” model output is on the left, and DeOldify output is on the right. Notice that the water in the background, as well as the clothing of the man on the left, is much more consistently, completely, and correctly colorized in the DeOldify model. This is thanks in large part to self-attention, by which colorization decisions can easily take into account a more global context of features. Self-attention also helps drive fantastic levels of detail in the colorizations. In contrast to other colorization models, DeOldify uses custom U-Nets with pretrained resnet backbones for each of its generator models. These are based on Fast.AI’s well-designed DynamicUnet, with a few minor modifications. The deviations from standard U-Nets include the aforementioned self-attention, as well as the addition of spectral normalization. These changes were modeled after the work done in the “Self-Attention Generative Adversarial Networks” paper. The “video” and “stable” models use a resnet101 backbone and the decoder side emphasizes width (number of filters) over depth (number of layers). This configuration has proven to support the most stable and reliable renderings seen so far. In contrast, the “artistic” model has a resnet34 backbone and the decoder side emphasizes depth over width. This configuration is great for creating interesting colorizations and highly detailed renders, but at the cost of being more inconsistent in rendering than the “stable” and “video” models. There are two primary underlying motivations for using a pretrained U-Net. First, it saves unnecessary training time that a large task in colorization is already trained for free- object recognition. That’s ImageNet-based object recognition, which for a single GPU will take at least a few days to train from scratch. Instead, we’re just fine-tuning that pretrained network to fit our task, which is much less work. Additionally, the U-Net architecture, especially Fast.AI’s DynamicUnet, is simply superior in image generation applications. This is due to key detail preserving and enhancing features like cross connections from encoder to decoder, learnable blur, and pixel shuffle. The resnet backbone itself is well-suited for the task of scene feature recognition. To further encourage robustness in dealing with old and low quality images and film, we train with fairly extreme brightness and contrast augmentations. We’ve also employed gaussian noise augmentation in video model training in order to reduce model sensitivity to meaningless noise (grain) in film. When feature recognition fails, jarring render failures such as “zombie hands” can result. NoGAN is a new and exciting technique in GAN training that we developed, in pursuit of higher quality and more stable renders. How, and how well, it works is a bit surprising. Here is the NoGAN training process: Pretrain the Generator. The generator is first trained in a more conventional and easier to control manner - with Perceptual Loss (aka Feature Loss) by itself. GAN training is not introduced yet. At this point you’re training the generator as best as you can in the easiest way possible. This takes up most of the time in NoGAN training. Keep in mind: this pretraining by itself will get the generator model far. Colorization will be well-trained as a task, albeit the colors will tend toward dull tones. Self-Attention will also be well-trained at the at this stage, which is very important. Save Generated Images From Pretrained Generator. Pretrain the Critic as a Binary Classifier. Much like in pretraining the generator, what we aim to achieve in this step is to get as much training as possible for the critic in a more “conventional” manner which is easier to control. And there’s nothing easier than a binary classifier! Here we’re training the critic as a binary classifier of real and fake images, with the fake images being those saved in the previous step. A helpful thing to keep in mind here is that you can simply use a pre-trained critic used for another image-to-image task and refine it. This has already been done for super-resolution, where the critic’s pretrained weights were loaded from that of a critic trained for colorization. All that is needed to make use of the pre-trained critic in this case is a little fine-tuning. Train Generator and Critic in (Almost) Normal GAN Setting. Quickly! This is the surprising part. It turns out that in this pretraining scenario, the critic will rapidly drive adjustments in the generator during GAN training. This happens during a narrow window of time before an “inflection point” of sorts is hit. After this point, there seems to be little to no benefit in training any further in this manner. In fact, if training is continued after this point, you’ll start seeing artifacts and glitches introduced in renderings. In the case of DeOldify, training to this point requires iterating through only about 1% to 3% of ImageNet data (or roughly 2600 to 7800 iterations on a batch size of five). This amounts to just around 30-90 minutes of GAN training, which is in stark contrast to the three to five days of progressively-sized GAN training that was done previously. Surprisingly, during that short amount of training, the change in the quality of the renderings is dramatic. In fact, this makes up the entirety of GAN training for the video model. The “artistic” and “stable” models go one step further and repeat the the NoGAN training process steps 2-4 until there’s no more apparent benefit (around five repeats). Note: a small but significant change to this GAN training that deviates from conventional GANs is the use of a loss threshold that must be met by the critic before generator training commences. Until then, the critic continues training to “catch up” in order to be able to provide the generator with constructive gradients. This catch up chiefly takes place at the beginning of GAN training which immediately follows generator and critic pretraining. Note that the frame at 1.4% is considered to be just before the “inflection point” - after this point, artifacts and incorrect colorization start to be introduced. In this case, the actors’ skin becomes increasingly orange and oversaturated, which is undesirable. These were generated using a learning rate of 1e-5. The current video model of DeOldify was trained at a learning rate of 5e-6 to make it easier to find the “inflection point”. Research on NoGAN training is still ongoing, so there are still quite a few questions to investigate. First, the technique seems to accommodate small batch sizes well. The video model was trained using a batch size of 5 (and the model uses batch normalization). However, there’s still the issue of artifacts and discoloration being introduced after the “inflection point”, and it’s suspected that this could be reduced or eliminated by mitigating batch size related issues. This could be done either by increasing batch size, or perhaps by using normalization that isn’t affected by batch size. It may very well be that once these issues are addressed, additional productive training can be accomplished before hitting a point of diminishing returns. Another open question with NoGAN is how broadly applicable the approach is. It stands to reason that this should work well for most image-to-image tasks, and even perhaps non-image related training. However, this simply hasn’t yet been explored enough to draw strong conclusions. We did get interesting and impressive results on applying NoGAN to superresolution. In just fifteen minutes of direct GAN training (or 1500 iterations), the output of Fast.AI’s Part 1 Lesson 7 Feature Loss based super resolution training is noticeably sharpened (original lesson Jupyter notebook here). Finally, the best practices for NoGAN training haven’t yet been fully explored. It’s worth mentioning again that the “artistic” and “stable” models were trained on not just one, but repeated cycles of NoGAN. What’s still unknown is just how many repeats are possible to still get a benefit, and how to make the training process less tedious by automatically detecting an early stopping point just before the “inflection point”. Right now, the determination of the inflection point is a manual process, and consists of a person visually assessing the generated images at model checkpoints. These checkpoints need to be saved at an interval of least every 0.1% of total data—otherwise, it is easily missed. This is definitely tedious, and prone to error. Just a few months ago, the technology to create well-colorized video seemed to be out of reach. If you took the original DeOldify model and merely colorized each frame just as you would any other image, the result was this—a flickering mess: The immediate solution that usually springs to mind is temporal modeling of some sort, whereby you enforce constraints on the model during training over a window of frames to keep colorization decisions more consistent. This would seem to make sense, but it does add a significant amount of complication, and the not-so-rare cases of changing scenes raises further questions about how to handle continuity. The rabbit hole deepens, and quickly. With these assumptions of needing temporal coherence enforced, the prospect of making seamless and flicker-free colorized video seemed quite far off. Luckily, it turns out these assumptions were wrong. A surprising observation that we’ve made while developing DeOldify is that the colorization decisions are not at all arbitrary, even after GAN training and across different models. Rather, different models and training regimes keep arriving at almost the same solution, with only very minor variations in colorization. This even happens with the colorization of things you might expect to be unknowable and unconstrained by the luminance information in black and white photos: Clothing, cars, special effects in movies, etc. We’re not sure yet what exactly the model is learning to be able to more or less deterministically colorize images. But the bottom line is that temporal coherence concerns simply go away when you realize that there’s nothing to track—objects in frames will keep rendering the same regardless. Additionally, it turns out that in NoGAN training the learning that takes place before the “inflection point” trains the generator in a very effective way. This is not only in terms of quickly achieving good colorization, but also without introducing artifacts, discoloration and inconsistency in generator renders. In other words, those artifacts and glitches in that “flickering mess” render of Metropolis above are coming from too much GAN training, and we can mitigate that pretty much completely with NoGAN! NoGAN is the most significant element in achieving video render stability, but there’s a few additional design choices that also make an impact. For example, a larger resnet backbone (resnet101) makes a noticeable difference in how accurately and robustly features are detected, and therefore how consistently the frames are rendered as objects and scenes move. Another consideration is render resolution—increasing this makes a positive difference in some cases, but not nearly as big as one may expect. Most of the videos we’ve rendered have been done at resolutions ranging from 224px to 360px, and this tends to work just fine. The end result of all this is that flicker-free, temporally consistent, and colorful video is achieved simply by rendering individual frame as if they were any other image! There is zero temporal modeling involved. For every design experiment that actually worked, there were at least ten that didn’t. This list is not exhaustive by any stretch but it includes what we consider to be particularly helpful to know. The original approach attempted in the development of DeOldify was to base the architecture on Wasserstein GAN (WGAN). It turns out the stability of the WGAN and its subsequent improvements were not sufficient for practical application in colorization. Training would work somewhat for a while, but would invariably diverge from a stable solution as GANs are known to do. To an extent, the results were entertaining. What actually did wind up working extremely well (the first time even) was modeling DeOldify after Self-Attention Generative Adversarial Networks instead. The following normalization variations were attempted. None of them worked nearly as well as having batch normalization and spectral normalization combined in the generator, and just spectral normalization in the critic. The interaction between the conventional (non-GAN) loss function and the GAN loss/training turns out to be crucial, yet tricky. For one, you have to weigh the non-GAN and GAN losses carefully, and it seems this can only come out of experimentation. The nice thing about NoGAN is that the iterations on this process are very quick relative to other GAN training regimes—it’s a matter of minutes instead of days to see the end result. Another tricky aspect of the loss interaction is that you can’t just select any non-GAN loss function to work side by side with GAN loss. It turns out that Perceptual Loss (aka Feature Loss) empirically works best for this, especially in comparison to L1 and Mean Squared Error (MSE) loss. It seems that since most of the emphasis in NoGAN training is in pretraining, it would be especially important to make sure that pretraining is taken as far as possible in rendering quality before making the switch to GAN. Perceptual Loss does just that—by itself, it produces the most colorful results of all the non-GAN losses attempted. In contrast, simpler loss functions such as MSE and L1 loss tend to produce dull colorizations as they encourage the networks to “play it safe” and bet on gray and brown by default. Additions to perceptual loss were also attempted. Most notable were gram style loss and wasserstein distance. While the two cannot be ruled out and will be revisited in the future, the losses wound up encouraging strange orange and yellow discolorations when present in conjunction with GAN training. It’s suspected that the losses were simply not used effectively. Something that tends to surprise people about DeOldify is the large model size. In the latest iteration, the “video” and “stable” models are set to a width of 1000 filters on the decoder side for most of the layers. The “artistic” model has the number of filters multiplied by 1.5 over the standard DynamicUnet configuration. Similarly, the critic is also rather hefty, with a starting width of 256 as opposed to the more conventional 64 or 128. Many experiments were done attempting to reduce the number of parameters, but they all generally ran into the same problem: The resulting renders were significantly less colorful. Creating Super-resolution Microscopy Videos Finally, we’ll discuss some of the details of the approach used at the Salk Institute for creating high resolution microsopy videos. The high level overview of the steps involved in creating model to produce high resolution microscopy videos from low resolution sequences is: At Salk we have been fortunate because we have produced decent results using only synthetic low resolution data. This is important because it is time consuming and rare to have perfectly aligned pairs of high resolution and low resolution images - and that would be even harder or impossible with video (live cells). In this case the files were acquired in proprietary czi format. Fortunately there is a python based tool for reading this format here. In order to produce synthetic training data we need a “crappifier” function. This is a function that transforms a high resolution image into a low resolution image that approximates the real low resolution images we will be working with once our model is trained. The crappifier injects some randomness in the forms of both gaussian and poisson noise. These are both present in microscopy images. We were influenced in this design by the excellent work done by the CSBDeep team. The crappifier can be simple but does materially impact both the quality and characteristics of output. For example, we found that if our crappifier injected too much high frequency noise into the training data, the trained model would have a tendency to eliminate thin and fine structures like those of neurons. The next step is to bundle sequences of images and their target together for training like this: This image shows an example from a training where we are using 5 sequential images ( t-2, t-1, t 0, t+1, t+2) - to predict a single super-resolution output image (also at time t 0 ) For the movies we used bundles of 3 images and predicted the high resolution image at the corresponding middle time. In other words, we predicted super-resolution at time t0 with low resolution images from times t-1, t 0 and t+1. We chose 3 images because that conveniently allowed us to easily use pre-existing super-resolution network architectures, data loaders and loss functions that were written for 3 channels of input. To use stability loss we actually have to apply the crappifier function to the source material twice in order to create two parallel datasets. Because the crappifier injects random noise - the two datasets will differ from each other slightly - but have the same high resolution targets. A perfectly stable model would predict identical high resolution output images from both training datasets - while ignoring the random noise. Training the model with Stability Loss In addition to the normal loss functions we would use for super-resolution, we need to choose a measure of stability loss. This is a measure of similarity of output generation when appy the model to each of the two training sets which as we explained previously differ only in their application of randomly applied noise. Given the low resolution image sequence X that we will use to predict the true high resolution image T, we create X1 and X2 which result from to separate applications of the random noise generating crappifier function. X1 = crappifier(X) and X2 = crappifier(X) Given our trained model M, we then predict Y1 and Y2 as follows: Y1 = M(X1) and Y2 = M(X2) Giving us super resolutions L1 = loss(Y1, T) and L2 = loss(Y2,T). Our stability loss is the difference between the predicted images. We used L1 loss but you could also use a feature loss or some other approach to measure the difference: LossStable = loss(Y1,Y2) Our final training loss is therefore: loss = L1 + L2 + LossStable Now that we have a trained model, generating high resolution output from low resolution input is simply a matter of running the model across a sliding window of, in this case, three low resolution input images at a time. Imageioin one convenient way to write out multiimage tif files or mp4 files. Examples: Real low resolution input | Single frame of input and conventional loss | Multiple frames of input and stability loss penalty |
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[SOURCE: https://en.wikipedia.org/wiki/Markus_Persson#cite_note-93] | [TOKENS: 3525] |
Contents Markus Persson Markus Alexej Persson (/ˈpɪərsən/ ⓘ PEER-sən, Swedish: [ˈmǎrːkɵs ˈpæ̌ːʂɔn] ⓘ; born 1 June 1979), known by the pseudonym Notch, is a Swedish video game programmer and designer. He is the creator of Minecraft, the best-selling video game in history. He founded the video game development company Mojang Studios in 2009. Persson began developing video games at an early age. His commercial success began after he published an early version of Minecraft in 2009. Prior to the game's official retail release in 2011, it had sold over four million copies. After this point Persson stood down as the lead designer and transferred his creative authority to Jens Bergensten. In September 2014 Persson announced his intention to leave Mojang, and in November of that year the company was sold to Microsoft reportedly for US$2.5 billion, which made him a billionaire. Since 2016 several of Persson's posts on Twitter regarding feminism, race, and transgender rights have caused public controversies. He has been described as "an increasingly polarizing figure, tweeting offensive statements regarding race, the LGBTQ community, gender, and other topics." In an effort to distance itself from Persson, Microsoft removed mentions of his name from Minecraft (excluding one instance in the game's end credits) and did not invite him to the game's tenth anniversary celebration. In 2015 he co-founded a separate game studio called Rubberbrain, which was relaunched in 2024 as Bitshift Entertainment. Early life Markus Alexej Persson was born in Stockholm, Sweden, to a Finnish mother, Ritva, and a Swedish father, Birger, on 1 June 1979. He has one sister. He grew up in Edsbyn until he was seven years old, when his family moved back to Stockholm. In Edsbyn, Persson's father worked for the railroad, and his mother was a nurse. He spent much time outdoors in Edsbyn, exploring the woods with his friends. When Persson was about seven years old, his parents divorced, and he and his sister lived with their mother. His father moved to a cabin in the countryside. Persson said in an interview that they experienced food insecurity around once a month. Persson lost contact with his father for several years after the divorce. According to Persson, his father suffered from depression, bipolar disorder, alcoholism, and medication abuse, and went to jail for robberies. While his father had somewhat recovered during Persson's early life, his father relapsed, contributing to the divorce. His sister also experimented with drugs and ran away from home. He had gained interest in video games at an early age. His father was "a really big nerd", who built his own modem and taught Persson to use the family's Commodore 128. On it, Persson played bootleg games and loaded in various type-in programs from computer magazines with the help of his sister. The first game he purchased with his own money was The Bard's Tale. He began programming on his father's Commodore 128 home computer at the age of seven. He produced his first game at the age of eight, a text-based adventure game. By 1994 Persson knew he wanted to become a video game developer, but his teachers advised him to study graphic design, which he did from ages 15 to 18. Persson, although introverted, was well-liked by his peers, but after entering secondary school was a "loner" and reportedly had only one friend. He spent most of his spare time with games and programming at home. He managed to reverse-engineer the Doom engine, which he continued to take great pride in as of 2014[update]. He never finished high school, but was reportedly a good student. Career Persson started his career working as a web designer. He later found employment at Game Federation, where he met Rolf Jansson. The pair worked in their spare time to build the 2006 video game Wurm Online. The game was released through a new entity, "Mojang Specifications AB". Persson left the project in late 2007. As Persson wanted to reuse the name "Mojang", Jansson agreed to rename the company to Onetoofree AB. Between 2004 and 2009 Persson worked as a game developer for Midasplayer (later known as King). There, he worked as a programmer, mostly building browser games made in Flash. He later worked as a programmer for jAlbum. Prior to creating Minecraft, Persson developed multiple, small games. He also entered a number of game design competitions and participated in discussions on the TIGSource forums, a web forum for independent game developers. One of Persson's more notable personal projects was called RubyDung, an isometric three-dimensional base-building game like RollerCoaster Tycoon and Dwarf Fortress. While working on RubyDung, Persson experimented with a first-person view mode similar to that found in Dungeon Keeper. However, he felt the graphics were too pixelated and omitted this mode. In 2009 Persson found inspiration in Infiniminer, a block-based open-ended mining game. Infiniminer heavily influenced his future work on RubyDung, and was behind Persson's reasoning for returning the first-person mode, the "blocky" visual style and the block-building fundamentals to the game. RubyDung is the earliest known Minecraft prototype created by Persson. On 17 May 2009 Persson released the original edition (later called "Classic version") of Minecraft on the TIGSource forums. He regularly updated the game based on feedback from TIGSource users. Persson released several new versions of Minecraft throughout 2009 and 2010, going through several phases of development including Survival Test, Indev, and Infdev. On 30 June 2010 Persson released the game's Alpha version. While working on the pre-Alpha version of Minecraft, Persson continued working at jAlbum. In 2010, after the release and subsequent success of Minecraft's Alpha version, Persson moved from a full-time role to a part-time role at jAlbum. He left jAlbum later that same year. In September 2010 Persson travelled to Valve Corporation's headquarters in Bellevue, Washington, United States, where he took part in a programming exercise and met Gabe Newell. Persson was subsequently offered a job at Valve, which he turned down in order to continue work on Minecraft. On 20 December 2010 Minecraft moved into its beta phase and began expanding to other platforms, including mobile. In January 2011 Minecraft reached one million registered accounts. Six months afterwards, it reached ten million. The game has sold over four million copies by 7 November 2011. Mojang held the first Minecon from 18 to 19 November 2011 to celebrate its full release, and subsequently made it an annual event. Following this, on 11 December 2011, Persson transferred creative control of Minecraft to Jens Bergensten and began working on another game title, 0x10c, although he reportedly abandoned the project around 2013. In 2013 Mojang recorded revenues of $330 million and profits of $129 million. Persson has stated that, due to the intense media attention and public pressure, he became exhausted with running Minecraft and Mojang. In a September 2014 blog post he shared his realization that he "didn't have the connection to my fans I thought I had", that he had "become a symbol", and that he did not wish to be responsible for Mojang's increasingly large operation. In June 2014 Persson tweeted "Anyone want to buy my share of Mojang so I can move on with my life? Getting hate for trying to do the right thing is not my gig", reportedly partly as a joke. Persson controlled a 71% stake in Mojang at the time. The offer attracted significant interest from Activision Blizzard, EA, and Microsoft. Forbes later reported that Microsoft wanted to purchase the game as a "tax dodge" to turn their taxable excess liquid cash into other assets. In September 2014 Microsoft agreed to purchase Mojang for $2.5 billion, making Persson a billionaire. He then left the company after the deal was finalised in November. Since leaving Mojang, Persson has worked on several small projects. On 23 June 2014 he founded a company with Porsér called Rubberbrain AB; the company had no games by 2021, despite spending SEK 60 million. The company was relaunched as Bitshift Entertainment, LLC on 28 March 2024. Persson expressed interest in creating a new video game studio in 2020, and in developing virtual reality games. He has also since created a series of narrative-driven immersive events called ".party()", which uses extensive visual effects and has been hosted in multiple cities. At the beginning of 2025 Persson decided to create a spiritual successor to Minecraft, referred to as "Minecraft 2", in response to the results of a poll on X. However, after speaking to his team, he shortly went against this in favour of developing the other choice on his Twitter poll, a roguelike titled Levers and Chests. Games Persson's most popular creation is the survival sandbox game Minecraft, which was first publicly available on 17 May 2009 and fully released on 18 November 2011. Persson left his job as a game developer to work on Minecraft full-time until completion. In early 2011, Mojang AB sold the one millionth copy of the game, several months later their second, and several more their third. Mojang hired several new staff members for the Minecraft team, while Persson passed the lead developer role to Jens Bergensten. He stopped working on Minecraft after a deal with Microsoft to sell Mojang for $2.5 billion. This brought his net worth to US$1.5 billion. Persson and Jakob Porsér came up with the idea for Scrolls including elements from board games and collectible card games. Persson noted that he will not be actively involved in development of the game and that Porsér will be developing it. Persson revealed on his Tumblr blog on 5 August 2011 that he was being sued by a Swedish law firm representing Bethesda Softworks over the trademarked name of Scrolls, claiming that it conflicted with their The Elder Scrolls series of games. On 17 August 2011 Persson challenged Bethesda to a Quake 3 tournament to decide the outcome of the naming dispute. On 27 September 2011 Persson confirmed that the lawsuit was going to court. ZeniMax Media, owner of Bethesda Softworks, announced the lawsuit's settlement in March 2012. The settlement allowed Mojang to continue using the Scrolls trademark. In 2018, Scrolls was made available free of charge and renamed to Caller's Bane. Cliffhorse is a humorous game programmed in two hours using the Unity game engine and free assets. The game took inspiration from Skyrim's physics engine, "the more embarrassing minimum-effort Greenlight games", Goat Simulator, and Big Rigs: Over the Road Racing. The game was released to Microsoft Windows systems as an early access and honourware game on the first day of E3 2014, instructing users to donate Dogecoin to "buy" the game before downloading it. The game accumulated over 280,000 dogecoins. Following the end to his involvement with Minecraft, Persson began pre-production of an alternate reality space game set in the distant future in March 2012. On April Fools' Day Mojang launched a satirical website for Mars Effect (parody of Mass Effect), citing the lawsuit with Bethesda as an inspiration. However, the gameplay elements remained true and on 4 April, Mojang revealed 0x10c (pronounced "Ten to the C") as a space sandbox title. Persson officially halted game production in August 2013. However, C418, the composer of the game's soundtrack (as well as that of Minecraft), released an album of the work he had made for the game. In 2013, Persson made a free game called Shambles in the Unity game engine. Persson has also participated in several Ludum Dare 48-hour game making competitions. Personal life In 2011 Persson married Elin Zetterstrand, whom he had dated for four years before. Zetterstrand was a former moderator on the Minecraft forums. They had a daughter together, but by mid-2012, he began to see little of her. On 15 August 2012 he announced that he and his wife had filed for divorce. The divorce was finalised later that year. On 14 December 2011 Persson's father committed suicide with a handgun after drinking heavily. In an interview with The New Yorker, Persson said of his father: When I decided I wanted to quit my day job and work on my own games, he was the only person who supported my decision. He was proud of me and made sure I knew. When I added the monsters to Minecraft, he told me that the dark caves became too scary for him. But I think that was the only true criticism I ever heard from him. Persson later admitted that he himself suffered from depression and various highs and lows in his mood. Persson has criticised the stance of large game companies on piracy. He once stated that "piracy is not theft", viewing unauthorised downloads as potential future customers. Persson stated himself to be a member of the Pirate Party of Sweden in 2011. He is also a member of Mensa. He has donated to numerous charities, including Médecins Sans Frontières (Doctors Without Borders). Under his direction, Mojang spent a week developing Catacomb Snatch for the Humble Indie Bundle and raised US$458,248 for charity. He also donated $250,000 to the Electronic Frontier Foundation in 2012. In 2011 he gave $3 million in dividends back to Mojang employees. According to Forbes, his net worth in 2023 was around $1.2 billion. In 2014 Persson was one of the biggest taxpayers in Sweden. Around 2014, he lived in a multi-level penthouse in Östermalm, Stockholm, an area he described as "where the rich people live". In December 2014 Persson purchased a home in Trousdale Estates, a neighbourhood in Beverly Hills, California, in the United States, for $70 million, a record sales price for Beverly Hills at the time. Persson reportedly outbid Beyoncé and Jay-Z for the property. Persson began receiving criticism for political and social opinions he expressed on social media as early as 2016. November 30, 2017 In 2017, he proposed a heterosexual pride holiday, and wrote that those who opposed the idea "deserve to be shot." After facing backlash, he deleted the tweets and rescinded his statements, writing, "So yeah, it's about pride of daring to express, not about pride of being who you are. I get it now." Later in the year, he wrote that feminism is a "social disease" and called the video game developer and feminist Zoë Quinn a "cunt", although he was generally critical of the GamerGate movement. He has described intersectional feminism as a "framework for bigotry" and the use of the word mansplaining as being sexist. Also in 2017, Persson tweeted that "It's okay to be white". Later that year, he stated that he believed in the Pizzagate conspiracy theory. In 2019, he tweeted referencing QAnon, saying "Q is legit. Don't trust the media." Later in 2019, he tweeted in response to a pro-transgender internet meme that, "You are absolutely evil if you want to encourage delusion. What happened to not stigmatizing mental illness?" He then also promoted claims that people were fined for "using the wrong pronoun". However, after facing backlash, he tweeted a day afterwards that he had "no idea what [being trans is] like of course, but it's inspiring as hell when people open up and choose to actually be who they know themselves as. Not because it's a cool choice, because it's a big step. I gues [sic] that's actually cool nvm". Later that year, Microsoft removed two mentions of Persson's name in the "19w13a" snapshot of Minecraft and did not invite him to the 10-year anniversary celebration of the game. A spokesperson for Microsoft stated that his views "do not reflect those of Microsoft or Mojang". He is still mentioned in the End Poem ("a flat, infinite world created by a man called Markus").[citation needed] Awards References External links |
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[SOURCE: https://en.wikipedia.org/wiki/Markus_Persson#cite_note-94] | [TOKENS: 3525] |
Contents Markus Persson Markus Alexej Persson (/ˈpɪərsən/ ⓘ PEER-sən, Swedish: [ˈmǎrːkɵs ˈpæ̌ːʂɔn] ⓘ; born 1 June 1979), known by the pseudonym Notch, is a Swedish video game programmer and designer. He is the creator of Minecraft, the best-selling video game in history. He founded the video game development company Mojang Studios in 2009. Persson began developing video games at an early age. His commercial success began after he published an early version of Minecraft in 2009. Prior to the game's official retail release in 2011, it had sold over four million copies. After this point Persson stood down as the lead designer and transferred his creative authority to Jens Bergensten. In September 2014 Persson announced his intention to leave Mojang, and in November of that year the company was sold to Microsoft reportedly for US$2.5 billion, which made him a billionaire. Since 2016 several of Persson's posts on Twitter regarding feminism, race, and transgender rights have caused public controversies. He has been described as "an increasingly polarizing figure, tweeting offensive statements regarding race, the LGBTQ community, gender, and other topics." In an effort to distance itself from Persson, Microsoft removed mentions of his name from Minecraft (excluding one instance in the game's end credits) and did not invite him to the game's tenth anniversary celebration. In 2015 he co-founded a separate game studio called Rubberbrain, which was relaunched in 2024 as Bitshift Entertainment. Early life Markus Alexej Persson was born in Stockholm, Sweden, to a Finnish mother, Ritva, and a Swedish father, Birger, on 1 June 1979. He has one sister. He grew up in Edsbyn until he was seven years old, when his family moved back to Stockholm. In Edsbyn, Persson's father worked for the railroad, and his mother was a nurse. He spent much time outdoors in Edsbyn, exploring the woods with his friends. When Persson was about seven years old, his parents divorced, and he and his sister lived with their mother. His father moved to a cabin in the countryside. Persson said in an interview that they experienced food insecurity around once a month. Persson lost contact with his father for several years after the divorce. According to Persson, his father suffered from depression, bipolar disorder, alcoholism, and medication abuse, and went to jail for robberies. While his father had somewhat recovered during Persson's early life, his father relapsed, contributing to the divorce. His sister also experimented with drugs and ran away from home. He had gained interest in video games at an early age. His father was "a really big nerd", who built his own modem and taught Persson to use the family's Commodore 128. On it, Persson played bootleg games and loaded in various type-in programs from computer magazines with the help of his sister. The first game he purchased with his own money was The Bard's Tale. He began programming on his father's Commodore 128 home computer at the age of seven. He produced his first game at the age of eight, a text-based adventure game. By 1994 Persson knew he wanted to become a video game developer, but his teachers advised him to study graphic design, which he did from ages 15 to 18. Persson, although introverted, was well-liked by his peers, but after entering secondary school was a "loner" and reportedly had only one friend. He spent most of his spare time with games and programming at home. He managed to reverse-engineer the Doom engine, which he continued to take great pride in as of 2014[update]. He never finished high school, but was reportedly a good student. Career Persson started his career working as a web designer. He later found employment at Game Federation, where he met Rolf Jansson. The pair worked in their spare time to build the 2006 video game Wurm Online. The game was released through a new entity, "Mojang Specifications AB". Persson left the project in late 2007. As Persson wanted to reuse the name "Mojang", Jansson agreed to rename the company to Onetoofree AB. Between 2004 and 2009 Persson worked as a game developer for Midasplayer (later known as King). There, he worked as a programmer, mostly building browser games made in Flash. He later worked as a programmer for jAlbum. Prior to creating Minecraft, Persson developed multiple, small games. He also entered a number of game design competitions and participated in discussions on the TIGSource forums, a web forum for independent game developers. One of Persson's more notable personal projects was called RubyDung, an isometric three-dimensional base-building game like RollerCoaster Tycoon and Dwarf Fortress. While working on RubyDung, Persson experimented with a first-person view mode similar to that found in Dungeon Keeper. However, he felt the graphics were too pixelated and omitted this mode. In 2009 Persson found inspiration in Infiniminer, a block-based open-ended mining game. Infiniminer heavily influenced his future work on RubyDung, and was behind Persson's reasoning for returning the first-person mode, the "blocky" visual style and the block-building fundamentals to the game. RubyDung is the earliest known Minecraft prototype created by Persson. On 17 May 2009 Persson released the original edition (later called "Classic version") of Minecraft on the TIGSource forums. He regularly updated the game based on feedback from TIGSource users. Persson released several new versions of Minecraft throughout 2009 and 2010, going through several phases of development including Survival Test, Indev, and Infdev. On 30 June 2010 Persson released the game's Alpha version. While working on the pre-Alpha version of Minecraft, Persson continued working at jAlbum. In 2010, after the release and subsequent success of Minecraft's Alpha version, Persson moved from a full-time role to a part-time role at jAlbum. He left jAlbum later that same year. In September 2010 Persson travelled to Valve Corporation's headquarters in Bellevue, Washington, United States, where he took part in a programming exercise and met Gabe Newell. Persson was subsequently offered a job at Valve, which he turned down in order to continue work on Minecraft. On 20 December 2010 Minecraft moved into its beta phase and began expanding to other platforms, including mobile. In January 2011 Minecraft reached one million registered accounts. Six months afterwards, it reached ten million. The game has sold over four million copies by 7 November 2011. Mojang held the first Minecon from 18 to 19 November 2011 to celebrate its full release, and subsequently made it an annual event. Following this, on 11 December 2011, Persson transferred creative control of Minecraft to Jens Bergensten and began working on another game title, 0x10c, although he reportedly abandoned the project around 2013. In 2013 Mojang recorded revenues of $330 million and profits of $129 million. Persson has stated that, due to the intense media attention and public pressure, he became exhausted with running Minecraft and Mojang. In a September 2014 blog post he shared his realization that he "didn't have the connection to my fans I thought I had", that he had "become a symbol", and that he did not wish to be responsible for Mojang's increasingly large operation. In June 2014 Persson tweeted "Anyone want to buy my share of Mojang so I can move on with my life? Getting hate for trying to do the right thing is not my gig", reportedly partly as a joke. Persson controlled a 71% stake in Mojang at the time. The offer attracted significant interest from Activision Blizzard, EA, and Microsoft. Forbes later reported that Microsoft wanted to purchase the game as a "tax dodge" to turn their taxable excess liquid cash into other assets. In September 2014 Microsoft agreed to purchase Mojang for $2.5 billion, making Persson a billionaire. He then left the company after the deal was finalised in November. Since leaving Mojang, Persson has worked on several small projects. On 23 June 2014 he founded a company with Porsér called Rubberbrain AB; the company had no games by 2021, despite spending SEK 60 million. The company was relaunched as Bitshift Entertainment, LLC on 28 March 2024. Persson expressed interest in creating a new video game studio in 2020, and in developing virtual reality games. He has also since created a series of narrative-driven immersive events called ".party()", which uses extensive visual effects and has been hosted in multiple cities. At the beginning of 2025 Persson decided to create a spiritual successor to Minecraft, referred to as "Minecraft 2", in response to the results of a poll on X. However, after speaking to his team, he shortly went against this in favour of developing the other choice on his Twitter poll, a roguelike titled Levers and Chests. Games Persson's most popular creation is the survival sandbox game Minecraft, which was first publicly available on 17 May 2009 and fully released on 18 November 2011. Persson left his job as a game developer to work on Minecraft full-time until completion. In early 2011, Mojang AB sold the one millionth copy of the game, several months later their second, and several more their third. Mojang hired several new staff members for the Minecraft team, while Persson passed the lead developer role to Jens Bergensten. He stopped working on Minecraft after a deal with Microsoft to sell Mojang for $2.5 billion. This brought his net worth to US$1.5 billion. Persson and Jakob Porsér came up with the idea for Scrolls including elements from board games and collectible card games. Persson noted that he will not be actively involved in development of the game and that Porsér will be developing it. Persson revealed on his Tumblr blog on 5 August 2011 that he was being sued by a Swedish law firm representing Bethesda Softworks over the trademarked name of Scrolls, claiming that it conflicted with their The Elder Scrolls series of games. On 17 August 2011 Persson challenged Bethesda to a Quake 3 tournament to decide the outcome of the naming dispute. On 27 September 2011 Persson confirmed that the lawsuit was going to court. ZeniMax Media, owner of Bethesda Softworks, announced the lawsuit's settlement in March 2012. The settlement allowed Mojang to continue using the Scrolls trademark. In 2018, Scrolls was made available free of charge and renamed to Caller's Bane. Cliffhorse is a humorous game programmed in two hours using the Unity game engine and free assets. The game took inspiration from Skyrim's physics engine, "the more embarrassing minimum-effort Greenlight games", Goat Simulator, and Big Rigs: Over the Road Racing. The game was released to Microsoft Windows systems as an early access and honourware game on the first day of E3 2014, instructing users to donate Dogecoin to "buy" the game before downloading it. The game accumulated over 280,000 dogecoins. Following the end to his involvement with Minecraft, Persson began pre-production of an alternate reality space game set in the distant future in March 2012. On April Fools' Day Mojang launched a satirical website for Mars Effect (parody of Mass Effect), citing the lawsuit with Bethesda as an inspiration. However, the gameplay elements remained true and on 4 April, Mojang revealed 0x10c (pronounced "Ten to the C") as a space sandbox title. Persson officially halted game production in August 2013. However, C418, the composer of the game's soundtrack (as well as that of Minecraft), released an album of the work he had made for the game. In 2013, Persson made a free game called Shambles in the Unity game engine. Persson has also participated in several Ludum Dare 48-hour game making competitions. Personal life In 2011 Persson married Elin Zetterstrand, whom he had dated for four years before. Zetterstrand was a former moderator on the Minecraft forums. They had a daughter together, but by mid-2012, he began to see little of her. On 15 August 2012 he announced that he and his wife had filed for divorce. The divorce was finalised later that year. On 14 December 2011 Persson's father committed suicide with a handgun after drinking heavily. In an interview with The New Yorker, Persson said of his father: When I decided I wanted to quit my day job and work on my own games, he was the only person who supported my decision. He was proud of me and made sure I knew. When I added the monsters to Minecraft, he told me that the dark caves became too scary for him. But I think that was the only true criticism I ever heard from him. Persson later admitted that he himself suffered from depression and various highs and lows in his mood. Persson has criticised the stance of large game companies on piracy. He once stated that "piracy is not theft", viewing unauthorised downloads as potential future customers. Persson stated himself to be a member of the Pirate Party of Sweden in 2011. He is also a member of Mensa. He has donated to numerous charities, including Médecins Sans Frontières (Doctors Without Borders). Under his direction, Mojang spent a week developing Catacomb Snatch for the Humble Indie Bundle and raised US$458,248 for charity. He also donated $250,000 to the Electronic Frontier Foundation in 2012. In 2011 he gave $3 million in dividends back to Mojang employees. According to Forbes, his net worth in 2023 was around $1.2 billion. In 2014 Persson was one of the biggest taxpayers in Sweden. Around 2014, he lived in a multi-level penthouse in Östermalm, Stockholm, an area he described as "where the rich people live". In December 2014 Persson purchased a home in Trousdale Estates, a neighbourhood in Beverly Hills, California, in the United States, for $70 million, a record sales price for Beverly Hills at the time. Persson reportedly outbid Beyoncé and Jay-Z for the property. Persson began receiving criticism for political and social opinions he expressed on social media as early as 2016. November 30, 2017 In 2017, he proposed a heterosexual pride holiday, and wrote that those who opposed the idea "deserve to be shot." After facing backlash, he deleted the tweets and rescinded his statements, writing, "So yeah, it's about pride of daring to express, not about pride of being who you are. I get it now." Later in the year, he wrote that feminism is a "social disease" and called the video game developer and feminist Zoë Quinn a "cunt", although he was generally critical of the GamerGate movement. He has described intersectional feminism as a "framework for bigotry" and the use of the word mansplaining as being sexist. Also in 2017, Persson tweeted that "It's okay to be white". Later that year, he stated that he believed in the Pizzagate conspiracy theory. In 2019, he tweeted referencing QAnon, saying "Q is legit. Don't trust the media." Later in 2019, he tweeted in response to a pro-transgender internet meme that, "You are absolutely evil if you want to encourage delusion. What happened to not stigmatizing mental illness?" He then also promoted claims that people were fined for "using the wrong pronoun". However, after facing backlash, he tweeted a day afterwards that he had "no idea what [being trans is] like of course, but it's inspiring as hell when people open up and choose to actually be who they know themselves as. Not because it's a cool choice, because it's a big step. I gues [sic] that's actually cool nvm". Later that year, Microsoft removed two mentions of Persson's name in the "19w13a" snapshot of Minecraft and did not invite him to the 10-year anniversary celebration of the game. A spokesperson for Microsoft stated that his views "do not reflect those of Microsoft or Mojang". He is still mentioned in the End Poem ("a flat, infinite world created by a man called Markus").[citation needed] Awards References External links |
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[SOURCE: https://www.fast.ai/posts/2019-05-03-ethics-action-3.html] | [TOKENS: 1254] |
16 Things You Can Do to Make Tech More Ethical, part 3 Rachel Thomas May 3, 2019 This post is part 3 in a series. Please check out part 1 here and part 2 here. In this series, I want to share actions you can take to have a practical, positive impact on making tech more ethical, and to highlight some real world examples. Some are big; some are small; not all of them will be relevant to your situation. Today’s post covers items 12-16 (see part 1 for 1-5 and part 2 for 6-11). Decide in advance what your personal values and limits are Humans are excellent at post-hoc justifications. We make a decision or find ourselves in a situation, and we are masters at going back and constructing a justification for it. For example, in a study where participants were asked to select between two applicants for police chief, if the male applicant had more street smarts and the female applicant had more formal education, evaluators decided that street smarts were the most important trait. If the genders were reversed, evaluators decided that formal education was the most important trait. This propensity for post-hoc justifications can make it difficult for people to recognize that something they are profiting from might be unethical. One approach is to decide in advance what your personal values and limits are. Ask your company to sign the SafeFace Pledge Joy Buolamwini is founder of the Algorithmic Justice League and an AI researcher at MIT Media Lab. Her research has shown that commercial computer vision products from IBM, Microsoft, and Amazon have much higher error rates on women with dark skin, compared to men with light skin. Joy’s work has been covered in over 230 news articles in 37 different countries. She created the SafeFace Pledge, together with the Georgetown Law Center on Privacy and Technology, for companies to commit to showing value for human life, dignity, and rights; addressing harmful bias; facilitating transparency; and embedding these commitments into business practices. Please note this pledge does not remove the need for thoughtful regulation and human rights protections concerning the use of facial recognition, but it is a great way for companies to commit to a set of healthy principles. I want to commend Robbie.AI, Yoti, and Simprints for already having signed the SafeFace Pledge. If your company is working on facial recognition technology, I hope that they will consider signing it as well. If you work at a larger company, you may need to organize together with co-workers who share your values and concerns, to strategize about what steps would make it more likely for your company to sign. Increase diversity by ensuring that employees from underrepresented groups are set up for success and prepared for promotions A lack of diversity in tech (especially in leadership roles) is part of what got us into our current mess. We need more people of color, women, people with disabilities, LGBTQ people, and others from backgrounds that have been disproportionately targeted with abuse, to design and build technology. While it may feel easier to focus on teaching little girls how to code, this will not result in change if qualified women continue to leave the tech industry at twice the rate that men do (in large part because of how they are treated, including a lack of advancement opportunities). As I wrote in a previous post, The first step, and the most important step, to improving diversity is to make sure that you are treating the women and people of color who already work at your company very well. This includes: appreciate their contributions, assign them to high impact projects, bring up their accomplishments in high level meetings, pay them equitably, provide chances to grow their skillset, listen to them, help them prepare for promotions, give them good managers, believe them about their experiences, and generally support them. Increase diversity by overhauling your interviewing and onboarding processes The interview process is broken in tech, and people from underrepresented groups are disproportionately impacted by this dysfunction (this also means that your company is missing out on many great candidates!). A study involving technical interviews with over 300 candidates and comparisons of where those candidates got offers/rejections concluded that instead of hiring programmers that have the skills the company needs, founders hire people that remind them of themselves.Since only 3% of VC funding goes to women and less than 1% goes to Black founders, how rare is it for a founder to think that a Black woman candidate reminds him of himself? This approach is frustrating for candidates, and inefficient for companies that end up not even hiring the people they most need. I share research on this topic, together with action items on how to improve in this post. Good onboarding is another necessary component for ensuring that people from diverse backgrounds are able to succeed. Engineer Kate Heddleston noticed that for employees starting with the same experience level, again and again men were getting promoted much faster than women. Lack of onboarding was the source of the difference. Valuable information is shared through informal social networks, and people who differ from the majority group (such as women, people of color, LGBTQ people, parents, and older employees) will have the most trouble integrating into these networks. Comprehensive onboarding is necessary to make sure that everyone has the information they need to succeed at their jobs. Share your success stories! News is biased towards the negative and the outrageous. If you achieve success, no matter the size of your win, please share it to inspire and encourage others. If there are lessons you learn that could be useful to others, please share them! Here are some tips on how to get started with blogging or public speaking, as two possible ways to share your success with a broader audience. This list may be overwhelming, so please just choose one concrete action you can take to get started. I am still in the early stages of developing further ideas and plans of what we can do to address scary applications of AI that encode bias, lack ways to correct mistakes, contribute to surveillance, promote extremist content, and more. If you are working on projects to address these, please let me know, and please stay tuned for additional updates. Other fast.ai posts on tech ethics |
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[SOURCE: https://en.wikipedia.org/wiki/Markus_Persson#cite_ref-rollingstone_1-5] | [TOKENS: 3525] |
Contents Markus Persson Markus Alexej Persson (/ˈpɪərsən/ ⓘ PEER-sən, Swedish: [ˈmǎrːkɵs ˈpæ̌ːʂɔn] ⓘ; born 1 June 1979), known by the pseudonym Notch, is a Swedish video game programmer and designer. He is the creator of Minecraft, the best-selling video game in history. He founded the video game development company Mojang Studios in 2009. Persson began developing video games at an early age. His commercial success began after he published an early version of Minecraft in 2009. Prior to the game's official retail release in 2011, it had sold over four million copies. After this point Persson stood down as the lead designer and transferred his creative authority to Jens Bergensten. In September 2014 Persson announced his intention to leave Mojang, and in November of that year the company was sold to Microsoft reportedly for US$2.5 billion, which made him a billionaire. Since 2016 several of Persson's posts on Twitter regarding feminism, race, and transgender rights have caused public controversies. He has been described as "an increasingly polarizing figure, tweeting offensive statements regarding race, the LGBTQ community, gender, and other topics." In an effort to distance itself from Persson, Microsoft removed mentions of his name from Minecraft (excluding one instance in the game's end credits) and did not invite him to the game's tenth anniversary celebration. In 2015 he co-founded a separate game studio called Rubberbrain, which was relaunched in 2024 as Bitshift Entertainment. Early life Markus Alexej Persson was born in Stockholm, Sweden, to a Finnish mother, Ritva, and a Swedish father, Birger, on 1 June 1979. He has one sister. He grew up in Edsbyn until he was seven years old, when his family moved back to Stockholm. In Edsbyn, Persson's father worked for the railroad, and his mother was a nurse. He spent much time outdoors in Edsbyn, exploring the woods with his friends. When Persson was about seven years old, his parents divorced, and he and his sister lived with their mother. His father moved to a cabin in the countryside. Persson said in an interview that they experienced food insecurity around once a month. Persson lost contact with his father for several years after the divorce. According to Persson, his father suffered from depression, bipolar disorder, alcoholism, and medication abuse, and went to jail for robberies. While his father had somewhat recovered during Persson's early life, his father relapsed, contributing to the divorce. His sister also experimented with drugs and ran away from home. He had gained interest in video games at an early age. His father was "a really big nerd", who built his own modem and taught Persson to use the family's Commodore 128. On it, Persson played bootleg games and loaded in various type-in programs from computer magazines with the help of his sister. The first game he purchased with his own money was The Bard's Tale. He began programming on his father's Commodore 128 home computer at the age of seven. He produced his first game at the age of eight, a text-based adventure game. By 1994 Persson knew he wanted to become a video game developer, but his teachers advised him to study graphic design, which he did from ages 15 to 18. Persson, although introverted, was well-liked by his peers, but after entering secondary school was a "loner" and reportedly had only one friend. He spent most of his spare time with games and programming at home. He managed to reverse-engineer the Doom engine, which he continued to take great pride in as of 2014[update]. He never finished high school, but was reportedly a good student. Career Persson started his career working as a web designer. He later found employment at Game Federation, where he met Rolf Jansson. The pair worked in their spare time to build the 2006 video game Wurm Online. The game was released through a new entity, "Mojang Specifications AB". Persson left the project in late 2007. As Persson wanted to reuse the name "Mojang", Jansson agreed to rename the company to Onetoofree AB. Between 2004 and 2009 Persson worked as a game developer for Midasplayer (later known as King). There, he worked as a programmer, mostly building browser games made in Flash. He later worked as a programmer for jAlbum. Prior to creating Minecraft, Persson developed multiple, small games. He also entered a number of game design competitions and participated in discussions on the TIGSource forums, a web forum for independent game developers. One of Persson's more notable personal projects was called RubyDung, an isometric three-dimensional base-building game like RollerCoaster Tycoon and Dwarf Fortress. While working on RubyDung, Persson experimented with a first-person view mode similar to that found in Dungeon Keeper. However, he felt the graphics were too pixelated and omitted this mode. In 2009 Persson found inspiration in Infiniminer, a block-based open-ended mining game. Infiniminer heavily influenced his future work on RubyDung, and was behind Persson's reasoning for returning the first-person mode, the "blocky" visual style and the block-building fundamentals to the game. RubyDung is the earliest known Minecraft prototype created by Persson. On 17 May 2009 Persson released the original edition (later called "Classic version") of Minecraft on the TIGSource forums. He regularly updated the game based on feedback from TIGSource users. Persson released several new versions of Minecraft throughout 2009 and 2010, going through several phases of development including Survival Test, Indev, and Infdev. On 30 June 2010 Persson released the game's Alpha version. While working on the pre-Alpha version of Minecraft, Persson continued working at jAlbum. In 2010, after the release and subsequent success of Minecraft's Alpha version, Persson moved from a full-time role to a part-time role at jAlbum. He left jAlbum later that same year. In September 2010 Persson travelled to Valve Corporation's headquarters in Bellevue, Washington, United States, where he took part in a programming exercise and met Gabe Newell. Persson was subsequently offered a job at Valve, which he turned down in order to continue work on Minecraft. On 20 December 2010 Minecraft moved into its beta phase and began expanding to other platforms, including mobile. In January 2011 Minecraft reached one million registered accounts. Six months afterwards, it reached ten million. The game has sold over four million copies by 7 November 2011. Mojang held the first Minecon from 18 to 19 November 2011 to celebrate its full release, and subsequently made it an annual event. Following this, on 11 December 2011, Persson transferred creative control of Minecraft to Jens Bergensten and began working on another game title, 0x10c, although he reportedly abandoned the project around 2013. In 2013 Mojang recorded revenues of $330 million and profits of $129 million. Persson has stated that, due to the intense media attention and public pressure, he became exhausted with running Minecraft and Mojang. In a September 2014 blog post he shared his realization that he "didn't have the connection to my fans I thought I had", that he had "become a symbol", and that he did not wish to be responsible for Mojang's increasingly large operation. In June 2014 Persson tweeted "Anyone want to buy my share of Mojang so I can move on with my life? Getting hate for trying to do the right thing is not my gig", reportedly partly as a joke. Persson controlled a 71% stake in Mojang at the time. The offer attracted significant interest from Activision Blizzard, EA, and Microsoft. Forbes later reported that Microsoft wanted to purchase the game as a "tax dodge" to turn their taxable excess liquid cash into other assets. In September 2014 Microsoft agreed to purchase Mojang for $2.5 billion, making Persson a billionaire. He then left the company after the deal was finalised in November. Since leaving Mojang, Persson has worked on several small projects. On 23 June 2014 he founded a company with Porsér called Rubberbrain AB; the company had no games by 2021, despite spending SEK 60 million. The company was relaunched as Bitshift Entertainment, LLC on 28 March 2024. Persson expressed interest in creating a new video game studio in 2020, and in developing virtual reality games. He has also since created a series of narrative-driven immersive events called ".party()", which uses extensive visual effects and has been hosted in multiple cities. At the beginning of 2025 Persson decided to create a spiritual successor to Minecraft, referred to as "Minecraft 2", in response to the results of a poll on X. However, after speaking to his team, he shortly went against this in favour of developing the other choice on his Twitter poll, a roguelike titled Levers and Chests. Games Persson's most popular creation is the survival sandbox game Minecraft, which was first publicly available on 17 May 2009 and fully released on 18 November 2011. Persson left his job as a game developer to work on Minecraft full-time until completion. In early 2011, Mojang AB sold the one millionth copy of the game, several months later their second, and several more their third. Mojang hired several new staff members for the Minecraft team, while Persson passed the lead developer role to Jens Bergensten. He stopped working on Minecraft after a deal with Microsoft to sell Mojang for $2.5 billion. This brought his net worth to US$1.5 billion. Persson and Jakob Porsér came up with the idea for Scrolls including elements from board games and collectible card games. Persson noted that he will not be actively involved in development of the game and that Porsér will be developing it. Persson revealed on his Tumblr blog on 5 August 2011 that he was being sued by a Swedish law firm representing Bethesda Softworks over the trademarked name of Scrolls, claiming that it conflicted with their The Elder Scrolls series of games. On 17 August 2011 Persson challenged Bethesda to a Quake 3 tournament to decide the outcome of the naming dispute. On 27 September 2011 Persson confirmed that the lawsuit was going to court. ZeniMax Media, owner of Bethesda Softworks, announced the lawsuit's settlement in March 2012. The settlement allowed Mojang to continue using the Scrolls trademark. In 2018, Scrolls was made available free of charge and renamed to Caller's Bane. Cliffhorse is a humorous game programmed in two hours using the Unity game engine and free assets. The game took inspiration from Skyrim's physics engine, "the more embarrassing minimum-effort Greenlight games", Goat Simulator, and Big Rigs: Over the Road Racing. The game was released to Microsoft Windows systems as an early access and honourware game on the first day of E3 2014, instructing users to donate Dogecoin to "buy" the game before downloading it. The game accumulated over 280,000 dogecoins. Following the end to his involvement with Minecraft, Persson began pre-production of an alternate reality space game set in the distant future in March 2012. On April Fools' Day Mojang launched a satirical website for Mars Effect (parody of Mass Effect), citing the lawsuit with Bethesda as an inspiration. However, the gameplay elements remained true and on 4 April, Mojang revealed 0x10c (pronounced "Ten to the C") as a space sandbox title. Persson officially halted game production in August 2013. However, C418, the composer of the game's soundtrack (as well as that of Minecraft), released an album of the work he had made for the game. In 2013, Persson made a free game called Shambles in the Unity game engine. Persson has also participated in several Ludum Dare 48-hour game making competitions. Personal life In 2011 Persson married Elin Zetterstrand, whom he had dated for four years before. Zetterstrand was a former moderator on the Minecraft forums. They had a daughter together, but by mid-2012, he began to see little of her. On 15 August 2012 he announced that he and his wife had filed for divorce. The divorce was finalised later that year. On 14 December 2011 Persson's father committed suicide with a handgun after drinking heavily. In an interview with The New Yorker, Persson said of his father: When I decided I wanted to quit my day job and work on my own games, he was the only person who supported my decision. He was proud of me and made sure I knew. When I added the monsters to Minecraft, he told me that the dark caves became too scary for him. But I think that was the only true criticism I ever heard from him. Persson later admitted that he himself suffered from depression and various highs and lows in his mood. Persson has criticised the stance of large game companies on piracy. He once stated that "piracy is not theft", viewing unauthorised downloads as potential future customers. Persson stated himself to be a member of the Pirate Party of Sweden in 2011. He is also a member of Mensa. He has donated to numerous charities, including Médecins Sans Frontières (Doctors Without Borders). Under his direction, Mojang spent a week developing Catacomb Snatch for the Humble Indie Bundle and raised US$458,248 for charity. He also donated $250,000 to the Electronic Frontier Foundation in 2012. In 2011 he gave $3 million in dividends back to Mojang employees. According to Forbes, his net worth in 2023 was around $1.2 billion. In 2014 Persson was one of the biggest taxpayers in Sweden. Around 2014, he lived in a multi-level penthouse in Östermalm, Stockholm, an area he described as "where the rich people live". In December 2014 Persson purchased a home in Trousdale Estates, a neighbourhood in Beverly Hills, California, in the United States, for $70 million, a record sales price for Beverly Hills at the time. Persson reportedly outbid Beyoncé and Jay-Z for the property. Persson began receiving criticism for political and social opinions he expressed on social media as early as 2016. November 30, 2017 In 2017, he proposed a heterosexual pride holiday, and wrote that those who opposed the idea "deserve to be shot." After facing backlash, he deleted the tweets and rescinded his statements, writing, "So yeah, it's about pride of daring to express, not about pride of being who you are. I get it now." Later in the year, he wrote that feminism is a "social disease" and called the video game developer and feminist Zoë Quinn a "cunt", although he was generally critical of the GamerGate movement. He has described intersectional feminism as a "framework for bigotry" and the use of the word mansplaining as being sexist. Also in 2017, Persson tweeted that "It's okay to be white". Later that year, he stated that he believed in the Pizzagate conspiracy theory. In 2019, he tweeted referencing QAnon, saying "Q is legit. Don't trust the media." Later in 2019, he tweeted in response to a pro-transgender internet meme that, "You are absolutely evil if you want to encourage delusion. What happened to not stigmatizing mental illness?" He then also promoted claims that people were fined for "using the wrong pronoun". However, after facing backlash, he tweeted a day afterwards that he had "no idea what [being trans is] like of course, but it's inspiring as hell when people open up and choose to actually be who they know themselves as. Not because it's a cool choice, because it's a big step. I gues [sic] that's actually cool nvm". Later that year, Microsoft removed two mentions of Persson's name in the "19w13a" snapshot of Minecraft and did not invite him to the 10-year anniversary celebration of the game. A spokesperson for Microsoft stated that his views "do not reflect those of Microsoft or Mojang". He is still mentioned in the End Poem ("a flat, infinite world created by a man called Markus").[citation needed] Awards References External links |
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[SOURCE: https://en.wikipedia.org/wiki/Markus_Persson#cite_ref-rollingstone_1-4] | [TOKENS: 3525] |
Contents Markus Persson Markus Alexej Persson (/ˈpɪərsən/ ⓘ PEER-sən, Swedish: [ˈmǎrːkɵs ˈpæ̌ːʂɔn] ⓘ; born 1 June 1979), known by the pseudonym Notch, is a Swedish video game programmer and designer. He is the creator of Minecraft, the best-selling video game in history. He founded the video game development company Mojang Studios in 2009. Persson began developing video games at an early age. His commercial success began after he published an early version of Minecraft in 2009. Prior to the game's official retail release in 2011, it had sold over four million copies. After this point Persson stood down as the lead designer and transferred his creative authority to Jens Bergensten. In September 2014 Persson announced his intention to leave Mojang, and in November of that year the company was sold to Microsoft reportedly for US$2.5 billion, which made him a billionaire. Since 2016 several of Persson's posts on Twitter regarding feminism, race, and transgender rights have caused public controversies. He has been described as "an increasingly polarizing figure, tweeting offensive statements regarding race, the LGBTQ community, gender, and other topics." In an effort to distance itself from Persson, Microsoft removed mentions of his name from Minecraft (excluding one instance in the game's end credits) and did not invite him to the game's tenth anniversary celebration. In 2015 he co-founded a separate game studio called Rubberbrain, which was relaunched in 2024 as Bitshift Entertainment. Early life Markus Alexej Persson was born in Stockholm, Sweden, to a Finnish mother, Ritva, and a Swedish father, Birger, on 1 June 1979. He has one sister. He grew up in Edsbyn until he was seven years old, when his family moved back to Stockholm. In Edsbyn, Persson's father worked for the railroad, and his mother was a nurse. He spent much time outdoors in Edsbyn, exploring the woods with his friends. When Persson was about seven years old, his parents divorced, and he and his sister lived with their mother. His father moved to a cabin in the countryside. Persson said in an interview that they experienced food insecurity around once a month. Persson lost contact with his father for several years after the divorce. According to Persson, his father suffered from depression, bipolar disorder, alcoholism, and medication abuse, and went to jail for robberies. While his father had somewhat recovered during Persson's early life, his father relapsed, contributing to the divorce. His sister also experimented with drugs and ran away from home. He had gained interest in video games at an early age. His father was "a really big nerd", who built his own modem and taught Persson to use the family's Commodore 128. On it, Persson played bootleg games and loaded in various type-in programs from computer magazines with the help of his sister. The first game he purchased with his own money was The Bard's Tale. He began programming on his father's Commodore 128 home computer at the age of seven. He produced his first game at the age of eight, a text-based adventure game. By 1994 Persson knew he wanted to become a video game developer, but his teachers advised him to study graphic design, which he did from ages 15 to 18. Persson, although introverted, was well-liked by his peers, but after entering secondary school was a "loner" and reportedly had only one friend. He spent most of his spare time with games and programming at home. He managed to reverse-engineer the Doom engine, which he continued to take great pride in as of 2014[update]. He never finished high school, but was reportedly a good student. Career Persson started his career working as a web designer. He later found employment at Game Federation, where he met Rolf Jansson. The pair worked in their spare time to build the 2006 video game Wurm Online. The game was released through a new entity, "Mojang Specifications AB". Persson left the project in late 2007. As Persson wanted to reuse the name "Mojang", Jansson agreed to rename the company to Onetoofree AB. Between 2004 and 2009 Persson worked as a game developer for Midasplayer (later known as King). There, he worked as a programmer, mostly building browser games made in Flash. He later worked as a programmer for jAlbum. Prior to creating Minecraft, Persson developed multiple, small games. He also entered a number of game design competitions and participated in discussions on the TIGSource forums, a web forum for independent game developers. One of Persson's more notable personal projects was called RubyDung, an isometric three-dimensional base-building game like RollerCoaster Tycoon and Dwarf Fortress. While working on RubyDung, Persson experimented with a first-person view mode similar to that found in Dungeon Keeper. However, he felt the graphics were too pixelated and omitted this mode. In 2009 Persson found inspiration in Infiniminer, a block-based open-ended mining game. Infiniminer heavily influenced his future work on RubyDung, and was behind Persson's reasoning for returning the first-person mode, the "blocky" visual style and the block-building fundamentals to the game. RubyDung is the earliest known Minecraft prototype created by Persson. On 17 May 2009 Persson released the original edition (later called "Classic version") of Minecraft on the TIGSource forums. He regularly updated the game based on feedback from TIGSource users. Persson released several new versions of Minecraft throughout 2009 and 2010, going through several phases of development including Survival Test, Indev, and Infdev. On 30 June 2010 Persson released the game's Alpha version. While working on the pre-Alpha version of Minecraft, Persson continued working at jAlbum. In 2010, after the release and subsequent success of Minecraft's Alpha version, Persson moved from a full-time role to a part-time role at jAlbum. He left jAlbum later that same year. In September 2010 Persson travelled to Valve Corporation's headquarters in Bellevue, Washington, United States, where he took part in a programming exercise and met Gabe Newell. Persson was subsequently offered a job at Valve, which he turned down in order to continue work on Minecraft. On 20 December 2010 Minecraft moved into its beta phase and began expanding to other platforms, including mobile. In January 2011 Minecraft reached one million registered accounts. Six months afterwards, it reached ten million. The game has sold over four million copies by 7 November 2011. Mojang held the first Minecon from 18 to 19 November 2011 to celebrate its full release, and subsequently made it an annual event. Following this, on 11 December 2011, Persson transferred creative control of Minecraft to Jens Bergensten and began working on another game title, 0x10c, although he reportedly abandoned the project around 2013. In 2013 Mojang recorded revenues of $330 million and profits of $129 million. Persson has stated that, due to the intense media attention and public pressure, he became exhausted with running Minecraft and Mojang. In a September 2014 blog post he shared his realization that he "didn't have the connection to my fans I thought I had", that he had "become a symbol", and that he did not wish to be responsible for Mojang's increasingly large operation. In June 2014 Persson tweeted "Anyone want to buy my share of Mojang so I can move on with my life? Getting hate for trying to do the right thing is not my gig", reportedly partly as a joke. Persson controlled a 71% stake in Mojang at the time. The offer attracted significant interest from Activision Blizzard, EA, and Microsoft. Forbes later reported that Microsoft wanted to purchase the game as a "tax dodge" to turn their taxable excess liquid cash into other assets. In September 2014 Microsoft agreed to purchase Mojang for $2.5 billion, making Persson a billionaire. He then left the company after the deal was finalised in November. Since leaving Mojang, Persson has worked on several small projects. On 23 June 2014 he founded a company with Porsér called Rubberbrain AB; the company had no games by 2021, despite spending SEK 60 million. The company was relaunched as Bitshift Entertainment, LLC on 28 March 2024. Persson expressed interest in creating a new video game studio in 2020, and in developing virtual reality games. He has also since created a series of narrative-driven immersive events called ".party()", which uses extensive visual effects and has been hosted in multiple cities. At the beginning of 2025 Persson decided to create a spiritual successor to Minecraft, referred to as "Minecraft 2", in response to the results of a poll on X. However, after speaking to his team, he shortly went against this in favour of developing the other choice on his Twitter poll, a roguelike titled Levers and Chests. Games Persson's most popular creation is the survival sandbox game Minecraft, which was first publicly available on 17 May 2009 and fully released on 18 November 2011. Persson left his job as a game developer to work on Minecraft full-time until completion. In early 2011, Mojang AB sold the one millionth copy of the game, several months later their second, and several more their third. Mojang hired several new staff members for the Minecraft team, while Persson passed the lead developer role to Jens Bergensten. He stopped working on Minecraft after a deal with Microsoft to sell Mojang for $2.5 billion. This brought his net worth to US$1.5 billion. Persson and Jakob Porsér came up with the idea for Scrolls including elements from board games and collectible card games. Persson noted that he will not be actively involved in development of the game and that Porsér will be developing it. Persson revealed on his Tumblr blog on 5 August 2011 that he was being sued by a Swedish law firm representing Bethesda Softworks over the trademarked name of Scrolls, claiming that it conflicted with their The Elder Scrolls series of games. On 17 August 2011 Persson challenged Bethesda to a Quake 3 tournament to decide the outcome of the naming dispute. On 27 September 2011 Persson confirmed that the lawsuit was going to court. ZeniMax Media, owner of Bethesda Softworks, announced the lawsuit's settlement in March 2012. The settlement allowed Mojang to continue using the Scrolls trademark. In 2018, Scrolls was made available free of charge and renamed to Caller's Bane. Cliffhorse is a humorous game programmed in two hours using the Unity game engine and free assets. The game took inspiration from Skyrim's physics engine, "the more embarrassing minimum-effort Greenlight games", Goat Simulator, and Big Rigs: Over the Road Racing. The game was released to Microsoft Windows systems as an early access and honourware game on the first day of E3 2014, instructing users to donate Dogecoin to "buy" the game before downloading it. The game accumulated over 280,000 dogecoins. Following the end to his involvement with Minecraft, Persson began pre-production of an alternate reality space game set in the distant future in March 2012. On April Fools' Day Mojang launched a satirical website for Mars Effect (parody of Mass Effect), citing the lawsuit with Bethesda as an inspiration. However, the gameplay elements remained true and on 4 April, Mojang revealed 0x10c (pronounced "Ten to the C") as a space sandbox title. Persson officially halted game production in August 2013. However, C418, the composer of the game's soundtrack (as well as that of Minecraft), released an album of the work he had made for the game. In 2013, Persson made a free game called Shambles in the Unity game engine. Persson has also participated in several Ludum Dare 48-hour game making competitions. Personal life In 2011 Persson married Elin Zetterstrand, whom he had dated for four years before. Zetterstrand was a former moderator on the Minecraft forums. They had a daughter together, but by mid-2012, he began to see little of her. On 15 August 2012 he announced that he and his wife had filed for divorce. The divorce was finalised later that year. On 14 December 2011 Persson's father committed suicide with a handgun after drinking heavily. In an interview with The New Yorker, Persson said of his father: When I decided I wanted to quit my day job and work on my own games, he was the only person who supported my decision. He was proud of me and made sure I knew. When I added the monsters to Minecraft, he told me that the dark caves became too scary for him. But I think that was the only true criticism I ever heard from him. Persson later admitted that he himself suffered from depression and various highs and lows in his mood. Persson has criticised the stance of large game companies on piracy. He once stated that "piracy is not theft", viewing unauthorised downloads as potential future customers. Persson stated himself to be a member of the Pirate Party of Sweden in 2011. He is also a member of Mensa. He has donated to numerous charities, including Médecins Sans Frontières (Doctors Without Borders). Under his direction, Mojang spent a week developing Catacomb Snatch for the Humble Indie Bundle and raised US$458,248 for charity. He also donated $250,000 to the Electronic Frontier Foundation in 2012. In 2011 he gave $3 million in dividends back to Mojang employees. According to Forbes, his net worth in 2023 was around $1.2 billion. In 2014 Persson was one of the biggest taxpayers in Sweden. Around 2014, he lived in a multi-level penthouse in Östermalm, Stockholm, an area he described as "where the rich people live". In December 2014 Persson purchased a home in Trousdale Estates, a neighbourhood in Beverly Hills, California, in the United States, for $70 million, a record sales price for Beverly Hills at the time. Persson reportedly outbid Beyoncé and Jay-Z for the property. Persson began receiving criticism for political and social opinions he expressed on social media as early as 2016. November 30, 2017 In 2017, he proposed a heterosexual pride holiday, and wrote that those who opposed the idea "deserve to be shot." After facing backlash, he deleted the tweets and rescinded his statements, writing, "So yeah, it's about pride of daring to express, not about pride of being who you are. I get it now." Later in the year, he wrote that feminism is a "social disease" and called the video game developer and feminist Zoë Quinn a "cunt", although he was generally critical of the GamerGate movement. He has described intersectional feminism as a "framework for bigotry" and the use of the word mansplaining as being sexist. Also in 2017, Persson tweeted that "It's okay to be white". Later that year, he stated that he believed in the Pizzagate conspiracy theory. In 2019, he tweeted referencing QAnon, saying "Q is legit. Don't trust the media." Later in 2019, he tweeted in response to a pro-transgender internet meme that, "You are absolutely evil if you want to encourage delusion. What happened to not stigmatizing mental illness?" He then also promoted claims that people were fined for "using the wrong pronoun". However, after facing backlash, he tweeted a day afterwards that he had "no idea what [being trans is] like of course, but it's inspiring as hell when people open up and choose to actually be who they know themselves as. Not because it's a cool choice, because it's a big step. I gues [sic] that's actually cool nvm". Later that year, Microsoft removed two mentions of Persson's name in the "19w13a" snapshot of Minecraft and did not invite him to the 10-year anniversary celebration of the game. A spokesperson for Microsoft stated that his views "do not reflect those of Microsoft or Mojang". He is still mentioned in the End Poem ("a flat, infinite world created by a man called Markus").[citation needed] Awards References External links |
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