Poincaré analyses how the reality of three dimensional Euclidean (or non-Euclidean) space, has been constructed from our daily experiences as a human… - Diederik Aerts

We are quickly approaching the end of the millennium and the 'magical' year 2000. Many futurologists in the sixties thought science and technolo­gy would offer man unprecedented possibilities for solving his problems. The fall of the Iron Curtain and the implosion of the Eastern Block also created, just a, few years ago, grand expectations. The dream did not come true, however. Rather than ending up in a technological paradise and a peace-loving world, we woke up in a torn world with virtually unsolvable environmental problems and agonising social conditions.

A world view is a coherent collection of concepts and theorems that must allow us to construct a global image of the world, and in this way to understand as many elements of our experience as possible. Societies, as well as individuals, have always contemplated deep questions relating to their being and becoming, and to the being and becoming of the world. The configuration of answers to these questions forms their world view. Research on world views, although we are convinced of its practical value and necessity, will always be primarily an expression of a theoretical interest. It reflects the unlimited openness of the human mind to reality as a whole. Even if this research would not appear to be of any immediate value or necessity – quod non – we still should promote and encourage it energetically, because it also expresses the most unselfish striving of humanity “the desire to know,” a property of “Homo sapiens sapiens.”

World views, as related to the sciences, ethics, arts, politics and religions, are integral parts of all cultures. They have a strongly motivating and inspiring function. A socially shared view of the whole gives a culture a sense of direction, confidence and self-esteem. Moreover, interactions between cultures change constantly.