Research & Scholarship

TEACHR
Exploring worldviews: A framework
Barbara Fisher
Senior Lecturer, Faculty of Education and Science, Avondale College of Higher
Education, Cooranbong, NSW

Abstract on a day-to-day level, as well as providing a reason

In an educational environment where for existence and a role in the world. It is a standard

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multicultural and multi-faith classrooms have or ethic by which humans live.
become the norm, it is essential that teachers Each individual has a personal worldview
are aware of, and are knowledgeable about (Christian, 2009, p. 73); even if the individual is
Each contemporary worldviews. unaware of, or cannot articulate it. Its formation
individual This article provides a general framework may be unconscious or conscious. This is clearly
has a for exploring a worldview—in terms of defining, evidenced by the influence of pop culture and how
personal analysing, developing, testing and refining it. modern media in all their technological formats—the
worldview; As part of this process, several contemporary purveyors of materialism, consumerism and societal
even if the major worldviews—theism, pantheism and ‘desires’—vie for ‘allegiance’ and imperceptibly
individual is naturalism—are examined and compared, before shape one’s worldview. In this kind of social
unaware of,

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some classroom implications are considered environment it seems needful to have a conscious
or cannot and conclusions drawn. awareness of, and evaluate contemporary society’s
articulate it prevailing values and ideals.
Worldview defined
“Not another suicide bomber?” commented Joshua, The characteristics of a worldview
as the family sat watching the evening news A contemporary worldview usually includes
together. “Why do they do that, Mum?” Joshua is a number of common features. It is intuitively
typical of children, growing up in the 21st century, developed and does not require individuals to
who have been repeatedly exposed through the have higher or university education, to ‘come up’
visual media, to people performing extreme and with some answers to life’s most basic, yet ‘deep’
often violent acts; the motivation for which may be questions; such as: Who am I? Where did I come
predicated by a personal worldview. from; and how did the universe begin? Where am I
What is a worldview? In their seminal book, going? Why am I here? What is going to happen to
Walsh and Middleton (1984, p. 32) assert, “A world me? These are questions that invite corresponding
view provides a model of the world which guides answers regarding one’s identity, origins, future,
its adherents in the world.” Solomon (1994, p. 1), raison d’être, and the subject of ‘life after death’.
citing Sire (1988), comments, “A worldview is a A world view is often presented as a
set of presuppositions (or assumptions) which we metanarrative that ties all the concepts of origin,
hold (consciously or subconsciously) about the purpose, and destiny together. It is generally
basic makeup of our world [and which] helps us by developed over time as individuals engage
orienting us to the intellectual and philosophical in cultural experiences, family interactions,
terrain about us.” Olthuis (1985, p. 29) defines a religious experiences, education, challenging
worldview as “a framework or set of fundamental personal experiences, social interactions, and the
beliefs through which we view the world and our expectations of society. For most individuals it takes
calling and future in it.” He continues: “It is the formal shape around 20-25 years of age. However,
integrative and interpretative framework by which it can be communal as well as personal, because
order and disorder are judged, the standard by which shared vision promotes community. Olthuis (1985,
reality is managed and pursued.” p. 29) points out, “[it] may be so internalized that
A scanning of general literature also reveals the it goes largely unquestioned.” Another feature of
term may be viewed as a mental construct or set of a worldview is that it potentially offers both a view
postulated coherent basic beliefs (not necessarily of life and a vision for life by proposing ethical and
religious) with assumptions that may be totally or moral standards and values (Walsh & Middleton,
partially true or false. Furthermore, a worldview 1984, p. 31). Moreover, it may be further refined,
informs decision making, influences reasoning and deepened, and codified into a philosophy or creed
perceptions, and assists in understanding the world such as Christianity, New Age, Buddhism or Islam.

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Children are not born with a worldview. Parents may then be compelled to make sense of a personal
(or significant adults), society and culture— world that may be spinning out of control, with the
together—play a significant role in facilitating a consequence that the person’s worldview eventually
child’s emergent worldview. Teachers may also may be consolidated, modified, or rejected.
assist in this development, either overtly or covertly, Walsh and Middleton (1984, p. 35) suggest that
by exposing children to new insights, experiences by answering four fundamental questions which
and information. As children mature, their tap the core of any worldview, a person’s faith
understanding of, and reasons for, adherence to a commitment or belief system can be discovered. The
given worldview may be modified or altered. questions:
Three major worldviews are competing for 1. Who am I? Addresses the nature, meaning
allegiance in today’s global society (Lennox, 2009, and purpose of human existence.
pp. 28, 29; Rasi, 2001, p. 5; Sire, 1990; p. 40). They 2. Where am I? Deals with the nature and extent
are: of reality.
• Naturalism —with its ‘loose’ sub-groups of 3. What is wrong? Seeks an answer to the
agnosticism, atheism, existentialism, Marxism, cause of suffering, evil, injustice and disorder.
materialism and secular humanism. 4. What is the remedy? Explores ways of
• Theism —which may be divided into overcoming hindrances and obstacles to
Christianity, Islam and Judaism; all of which personal fulfilment.
are monotheistic. Each question may assist in discovering and
• Pantheism —which includes Buddhism, determining a worldview, but not in evaluating it.
Hinduism, Taoism and New Age. A theological or philosophical system can support
Expressed in terse general premises, naturalism the evaluation process as it offers a systematic
contends: God is irrelevant and either does not exist conception of faith, belief and reality.
or it is impossible to determine God’s existence. All According to Nash (1992, p. 55) and Naugle
reality is explained in terms of physical elements, (2002, p. 327), three criteria—coherence, reality and
forces and processes and that everything can be practicality—need to be applied when evaluating
explained on the basis of natural law. Theism asserts the strengths and weaknesses of a worldview. The
that God exists; is infinite and personal. He is the evaluation should test whether the worldview fits
Creator and Sovereign of the universe. In pantheism, together in a coherent and consistent manner; if
God is perceived as impersonal; nature is God, so all the worldview data adequately explain the totality
forces and workings of nature are divine; everything of human existence; and whether the belief system
is God (Rasi, 2000; Geisler, 1999; Solomon, 1998; works and can be applied in everyday life. If these
McCallum, 1997). criteria are met satisfactorily, then a person probably
It should be noted, however, that not all is well on the way to discovering and developing a
philosophies or religious beliefs are easily personal worldview.
catalogued within the three outlined, well-defined

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major worldviews and their respective premises. Probing and refining a personal worldview
Panentheism, for example, is a worldview that Nash (1992, pp. 26-30) and Sire (2004, p. 20)
combines elements of theism and pantheism. similarly outline major themes, or presuppositions
According to Culp (2009, p. 1), “Panentheism that also may be used to describe a worldview. Because
understands God and the world to be inter-related The themes, God, ultimate reality, human worldviews
with the world being in God and God being in the kind, knowledge, ethics and corresponding, inform and
world. It offers an increasingly popular alternative to accompanying questions that are applicable for define a
traditional theism and pantheism”. each theme, represent an extended exploration person, a
of the general premises of naturalism, theism and worldview is
Discovering, developing and testing a pantheism posited above. more than

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worldview Because worldviews inform and define a person, a personal
All worldviews have a set of beliefs that require a worldview is more than a personal feeling. It feeling
some measure of commitment. Because individuals can provide a sense of communality, purpose and
may not always be consciously aware of these direction in life, outline cherished and venerated
beliefs, they are sometimes surprised by what they values, inform decision making and recommend
really believe. For example, various aspects of standards of conduct. In a 21st century multicultural
a belief system may be more explicitly revealed, classroom, it is inevitable that a variety of worldviews
even challenged, when a person is confronted with will be expressed and encountered. Some may be in
difficult or changed circumstances. That person conflict or even be perceived to be at ‘war’ with one

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another (Lennox, 2009, p. 15). This is exemplified or worldview but his or her actions may not always

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by the intellectual distain which atheists such as match the words. It is the consistency of actions and
Richard Dawkins show for theists—which sometimes overall behaviour that most clearly demonstrates
is reciprocated—or the current controversy in NSW what a person really believes, and what might
It is the over the teaching of Scripture and / or Ethics Classes constitute his or her worldview. The position, that
consistency in public schools. profession, is only authenticated by action, i.e.
of actions By carefully considering the questions, issues genuine believing leads to doing, finds support in
and overall and strategies mentioned above, teachers are the millennia-old admonitions of New Testament
behaviour encouraged to utilise a framework for discovering, Scripture (cf. Matthew 5:19; 7:21–24; 25:34–36;
that most developing and testing their own worldview. In the James 1:22–24).
clearly process they will become aware of the various
demon- worldviews that are evidenced in textbooks, Worldviews: Similarities, differences and
strates what curriculum materials and educational policies, distinctives
a person among others, in the contemporary educational Figure 1 illustrates that everyone has similar
really environment; overtly or covertly. It is expected basic questions about their identity, origins,
believes, and that Christian teachers are able to articulate their future, purpose and the subject of life after death.
what might worldview because, as Van Dyk (2000, p. 87) However, people, as individuals, handle these
constitute suggests, “It controls what you believe not only questions differently. Some people choose to

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his or her about the big picture, but also about subject matter, accept a holistic worldview or codified belief system
worldview about children, and about the purposes of your because, for them, it supplies the most satisfying
efforts in the classroom”. answers to these questions. They like the idea of a
Belcher (2003, p. 20, 34) collected data; metanarrative. Others may be unaware of the need
recording the comments of Christian pre-service to answer the big life questions until a crisis arises
teachers’ about worldviews. She concluded that, in their lives. This may lead to choosing a set of
even though the pre-service teachers professed to disparate and fragmented ideas to help them cope
have a biblical worldview, there was a discontinuity and make sense of their world in tough times. Still
between the “talk and walk” of their worldview. In others are suspicious of a codified or systematic set
her research, Belcher posed four questions similar of beliefs. They prefer a worldview that is constantly
to those of Walsh and Middleton’s (1984, p. 35): changing and feel uncomfortable with a historical
Who am I? Where am I? What is wrong? What metanarrative.
is the solution? Table 1 provides a sample that is In post-modern western society, there is a
typical of the pre-service teachers’ responses that growing conviction that it is unnecessary for a
Belcher recorded, illustrating the difference she worldview to include a metanarrative or to entail
noticed between the articulation and application of a a systematic, codified belief system. It is claimed,
worldview. disparate and eclectic presuppositions from a
It seems evident that a worldview is variety of faith traditions and worldviews can ‘fit
demonstrated in the way people live, their concept of together’—despite apparent contradictions—and
reality, and their understanding of society, the world answer life’s ‘big questions’. Understandably, this
and their place in it. It is indicated by the pattern contemporary conceptual framework encompasses
of a lifestyle, not a reaction to a specific situation. the idea that spirituality and religion are separate
Sometimes a person may state a particular belief entities.

Table 1: A sample typical of pre-service teachers’ responses to Who am I?

(Belcher, 2003, p. 29)

Worldview Most common response Less common response

question (Teacher-focused) (Bible-focused)

I am a person created in the image of God. I have been

I am a teacher. I am what I created for a purpose and a plan. I am to fulfil God’s plan for
Question 1:
do. I love children. I teach my life and for his glory within teaching as a calling upon my
Who am I?
to make a living. life. I am to foster redemptive relationships between God and
man. I am living covenantal history.

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In contrast, theism—and Christianity in fundamentalism. This type of worldview has long
particular—is a more systematised, codified been associated with a ‘closed-mind’ psychological
worldview with a set of specific, organised beliefs phenomenon (Rokeach, 1960), where a person This type of
that form a metanarrative. Theism considers refuses to entertain, much less accept, any evidence worldview
spirituality as an important and integral aspect of contrary to his or her worldview. has long
religion. Interestingly, it may lead to two extremes. Having examined and considered various been
When the adherents of a systematised, codified aspects of a worldview framework it is deemed associated
worldview become extreme in their naturalistic appropriate now to inspect a more detailed analysis with a
interpretations and reject theism, they move of one organised sub-group belief system (among ‘closed-
towards atheism; a worldview that considers the many that exist) within naturalism, theism mind’
God (or gods) to be only a human construction. and pantheism, respectively. Table 2 has been psycho-
On the other hand, when the adherents of a adapted from Rasi (2000, pp. 10–11) and used with logical

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systematised and codified worldview become permission. It lists examples of beliefs and premises phenom-
extreme in their literalist canonical interpretations that ‘sustain’ the worldview of each sub-group— enon
and eschew rational discussion, they move towards according to 11 parameters—and enables the reader

Figure 1:   Representation of a fragmented philosophy or belief system

vis-à-vis a codified and systematic one

Basic beliefs and presuppositions about the world

(identity, origins, future, purpose)

Fragmented philosophy or belief system

Systematised and codified belief system

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to tease out similarities, differences and distinctives. God and accept him, but with findings of science,
It also provides a useful context for the worldview I cannot. I believe that pain and suffering come
from sin, but it is also part of humanity in the
statements articulated by several of the students, in
sense that there needs to be a balance of good
the section of the article that follows. and bad. As nobody knows what happens at death
Of immediate interest, in scanning the beliefs (I would love for something to happen to me after
are the apparent intersections, disjunctions and death), I believe (98%) that nothing happens. I do
the lack of any consensus across the systems; not believe that history has an actual meaning, but
provides us with events that make us build a more
other than that there is no irrefutable supporting positive life” (Student 3).
evidence for what are mostly and essentially
metaphysical issues. There is, however, a clear It should not be too difficult to identify aspects
division between naturalism and supernaturalism; of the three worldviews in Table 2 reflected in the
with biblical Christianity and New Age falling into students’ responses, given above.
the latter category. In spite of this, vast gaps exist When considering students’ worldviews, it

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between the ‘truth claims’ of the two systems. may be beneficial for educators to recognise
There is also an intersection, to some extent, some existing similarities and the common ‘deep
between Naturalism and New Age in the ‘human life questions’ with which each worldview has to
A promising predicament’ and ‘solutions’ parameters. On the ‘wrestle’. A promising common ground for bringing
common whole, however, the three worldviews represent together differing worldviews may be the area of
ground for discrete systems. Consequently, it seems to defy values, where values such as compassion, fairness,
bringing logic to fit disparate and fragmented ideas from excellence, humility, honesty, trust, thankfulness,
together the three worldviews together, into a coherent self-control—among others—may find ready
differing meaningful worldview. acceptance.
worldviews Sometimes, however, differences may need to be
may be Worldviews in the classroom addressed. If students feel disconcerted because of

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the area of Table 2 may assist teachers to reflect on their own the incompatibility of their worldviews, less learning
values worldviews, as well as act as a framework and is likely to occur. The educator, by encouraging a
reference point to discover the source of some of the non-threatening and safe environment within the
values and beliefs of the students whom they teach. classroom, may provide an opportunity for each
In a present-day classroom, teachers can expect student to engage in an honest look at his / her
to find a diversity of worldviews being formed. The personal worldview.
following responses, articulated by three tertiary
students, illustrate this point: Conclusion
The writer has argued in this article that in the
“I mainly believe in evolution but do not rule out current multicultural and multi-faith educational
creation. I am not sure if there is a purpose to life,
but I hope so. I do not believe that there is a “God” milieu, teachers need to be aware of and
as such—but I do believe there is something knowledgeable about a range of worldviews.
more. I believe that pain and suffering are just a It seems reasonable to conclude that the
part of life—but I see Karma as a major part of definitions and information presented, issues raised,
why you do the right thing. I do not believe there
is something after death, but I hope there is”
questions posed, strategies suggested and criteria
(Student 1). posited should provide practitioners with a basic
workable framework for dealing with worldviews.
“Where did I come from? I came from a loving Also, because educators are ‘culture carriers’
Father in Heaven who created me and knows me and education does not occur in a vacuum, it is
better than I know myself. Where am I going?
When my life here ends I believe I will go to the essential that they recognise their unique role, and
grave and “sleep” until the second coming, the have an appreciation of their own worldview before
return of Jesus. He will cover my mistakes with they can celebrate and understand someone else’s.
his sacrifice. His grace and mercy will save me. As they strive to consistently promote and implement
Why am I here? What purpose do I have? I do not
know the plans my God has for me, but my life
cross-cultural communication, practitioners may
has relevance because I know he made me for a be required to go beyond their comfort zone. As
reason. I trust him” (Student 2). noted by Warren and Taylor Warren (1993, p. 25),
understanding that every “culture is as inhumane
“I believe the origins of humanity come from and as benevolent as every other,” will encourage
evolution. I believe that humanity is survival of
the fittest in general, but each individual has a educators to be less likely to sit in judgement
purpose within themselves. I do not believe that regarding the ‘successes’ or ‘failures’ of any
God exists. I would honestly love to believe in worldview. TEACH

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Table 2: An analysis of sub-groups’ belief systems within major worldviews: Secular Humanism, biblical
Christianity and New Age

Worldview Naturalism Theism Pantheism

parameter Secular Humanism Biblical Christianity New Age

An infinite, transcendent God,

Inanimate matter and energy that The spiritual universe, which
1. Ultimate reality who acts in the universe and is
have always existed is god / mind / one / all
knowable by human beings

A personal (triune), creatively

There is no such thing, because active, omniscient, sovereign An impersonal and amoral
2. Nature of God
God is a myth being, who is the source of god / mind / one / all
morality

The universe is eternal and

operates as a uniformity of cause Created by God by the power
3. Origin of the
and effect in a closed system. Or, of his word, to operate with a Manifestations of the eternal
universe and
according to the Big Bang Theory, uniformity of cause and effect in god / mind / one / all
life
the universe appeared suddenly an open system
and inexplicably

God’s self-disclosure in Jesus

Human reason and intuition Christ and through the Bible, Trained introspection plus
4. Means of
working through and confirmed by human conscience and reason channelled revelations of
knowing truth
the scientific method illuminated by God the Holy Spirit, god / mind / one / all
and confirmed by experience

Physical-spiritual beings with Spiritual beings, a part

5. Nature of Complex “machines”; highly personality, created in God’s of god / mind / one / all,
human beings evolved animals image, capable of free moral temporarily residing in
decisions, now in a fallen condition material bodies

Establishing a loving relation- Transition toward

Self-fulfilment, pleasure, service ship with God, realising personal progression (or
6. Purpose of
and betterment of the next potential, serving fellow humans, regression) until union
human life
generation enjoying this life and preparing for with god / mind / one / all is
eternal life achieved

Majority opinion, contemporary

Unchanging character of God (just Inner impulses and
7. Basis of mores, the best traditions,
and merciful), revealed in Christ inclinations; there is no
morality particular circumstances, or
and in the Bible “right” or “wrong” behaviour
individual conscience

Sin is a conscious rebellion

Ignorance of reality and
Ignorance of reality and true against God and his principles;
of true human potential;
human potential; bad laws; an attempt to enthrone humans
8. Human lack of comprehension
incompetent government; lack as autonomous and self-sufficient
predicament of supernatural
of human understanding and creatures; as a result, the image
communications; inattention
cooperation; polluted environment of God became defaced and the
to environmental balance
entire world suffered

Spiritual rebirth involves faith

Better education, more support to
in divine redemption through Change in consciousness,
science, technological progress,
9. Solution to Jesus Christ. It leads to a new which leads to better self-
just laws, competent government,
the human life of loving obedience to God, understanding, human
improved human understanding
predicament adequate self-understanding, relations, and care of the
and cooperation and care of the
proper human relationships and biosphere—self-redemption
biosphere
care of earth and its environments

For some Christians it is an

Final end of existence in its entire unconscious parenthesis. For An illusion; entrance into the
10. Death
dimension other Christians it is an entrance next stage in cosmic life
into another conscious state

A meaningful sequence of events,

Unpredictable and without
guided by free human decisions,
overarching purpose, guided both An illusion and / or a cyclical
11. Human history but also supervised by God;
by human decisions and by force process
moving toward the fulfilment of
beyond human control
God’s overall plan
Adapted from Rasi (2000, pp. 10–11), used with permission.

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Endnote Olthuis, J. (1985). On worldviews. Christian Scholars Review, 14,

153–64.
* This article, in part, has been adapted for publication in TEACH
Rasi, H. (2000). Worldviews, contemporary culture, and Adventist
from the book by Barbara J. Fisher, Developing a faith-based
thought. Paper presented at Symposium on the Bible and
education: A teacher’s manual. Terrigal, NSW: David Barlow
Adventist scholarship. Juan Dolio, Dominican Republic, March
Publishing, 2010; with the permission of the author and the
19–26, 2000. Retrieved 27th October, 2009, from http://www.
publisher.
fae.adventist.org/essays/26Bcc_001-015.htm
Rokeach, M. (1960). The open and closed mind: Investigations into
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