Cosmogonic myths, also referred to as creation myths, are theological and philosophical explanations of ancient myths of creation within a religious Homo sapien hamlet. In the context of this article, the word myth is attributed to the extravagant quixotic interpretation in anecdote (in both visionary and narrative sense) of what is accomplished or ceased as a key or essential phenomenon. The terms or language concepts of cosmogonic or creation invoke the start of things, whether by the desire and action of a surpass Actuality, by emergence from some eventful Actuality or by an additional alternative process. Mystics, scientists, philosophers and theologians of today set forward a method, to my mind, of pluralistic interpretation of the whole understanding and interpretation of a cosmogonic and creation myth that includes a variety of Actualities (deities or gods), in the world, according to basic Western and Eastern religious and rational classifications. These rational classifications have a phenomenological epistemic impact and even a certain righteousness of whoever wants to believe whatever of creation. Let it be …, as it should be ontological (showing the relations between the concepts [myths] and categories [criterion of these myths] in a subject area [a variety of philosophies or religions] or domain [places where these myths are experienced]) and epistemological (relating to the theory of knowledge [how these myths evolved in the thought processes of sapiens], especially with regard to its methods [e.g. sacramental], validity [the genuineness and lawfulness of these myth’s], scope [the extend thereof] and the distinction between justified belief and opinion) and be positive for theologians as objects and religious sapiens as subjects.
s diversity never determines a subjoin to conflation (pluralism). 'Pluralism' and 'diversity' are frequently pre-owned as if they were identical. To illuminate this point, I can speak of diversity as splendid and colourful, and for others, it could mean a threat, a danger, and because of different hermeneutical implications it could have on sapiens consciousness, diversity cannot qualify as pluralism.Diversity is the promise that originates in a prevalent hamlet 2 that is pluralism, as it can be or maybe not. It all depends on the reader's epistemological points of view. In this article, a 1.Please take note that in the context of this article, the terms pluralism and dissimilarities are used interchangeable. The reason for this is that it is better for me to use these terms in different albeit same meaning of the terms from time to time in this article.2.An expressive word alike 'hamlet(s)', in this context, is a substitution for the term 'society'. The reason for this substitution has to do with the term 'society', that is to my mind a too laden (heavy) term in the relevant present-day contemporary communities, especially in South Africa, and therefore, the term 'hamlet' is used in the context of this article.
Contribution:The aim of this article is to present a coherent metatheory by specifying the boundary conditions in which each root metaphor (constructive pluralism) best applies. These above-mentioned versions of pluralism as tools are a reminiscence and a jubilee of the efforts made by sapiens through diversity onto or into pluralism to enable the religious hamlet to think and share. This pluralistic approach of orientation, I hope, will empower sapiens in their respective hamlets to define, articulate and designate to enhance their own epistemological and ontological vantage points wherefrom their individual, coherent and contextual ways of thinking, acting and projecting their lives in a positive modus by emphasising the reconstructions of their performance in their environment.
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